
Book ,3375" 



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REIGN OF GRAQE, 



FROM ITS 



RISE TO ITS CONSUMMATION 



BY ABRAHAM BOOTH. 



Ve believe that through the grace of the Lord Jesus Christ we shall **>*£* 
*atia non erit Gratia ullo modo, nisi sitgratuita omni moda Synod Dorfrrc?.: 



The second American Edition. 



NEW-YORK: a 

PRINTED FOR JOHN TIEBOUT, 
By D. & G. BRUCE. 

1809, 



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PREFACE 

TO THE SECOND LONDON EDITION. 



I SHALL not offer any apology to the Public, on 
behalf of the ensuing Treatise. For if the lead- 
ing sentiments adopted and defended in it corres- 
pond with the unerring oracles, I have no appre- 
hensions from the frowns of men : and if not, it 
would be impossible, by the most laboured apology, 
to justify my conduct. 

The doctrine of sovereign grace is here maintain- 
ed, and handled in a practical manner. It has been 
my endeavour, in the following pages, not only to 
state and defend the capital truths of the gospel, 
in a doctrinal way ; but also to point out their pe- 
culiar importance, as happily adapted to awaken 
the conscience, and comfort the heart ; to elevate 
the affections, and influence the whole conduct in 
the way of holiness. 

To this Edition of The Reign of Grace I have 
made large additions. The principal of which is, 
an entire chapter upon Election ; which renders the 
scheme of doctrines more complete, and the con- 
tents of the book more answerable to the title. I 
also thought it my duty, in a particular manner, to 
bear a public testimony to that important part of 
revealed truth ; having in my yonger years greatly 
opposed it, in a Poem On absolute Predestination* 
Which Poem, if considered in a critical light, is 
despicable ; if in a theological view, detestable : as 
it is an impotent attack on the honour of divine 
grace, in regard to its glorious freeness ; and a 



iv PREFACE. 

bold opposition to the sovereignty of God. So I 
now consider it, and as such I here renounce it. 

However the doctrine of Reigning Grace may be 
decryed as licentious, it is that very truth which 
God in all ages has delighted to honour ; which the 
divine Spirit has owned, for the information and 
comfort, for the holiness and happiness of sinful 
men. Were I not fully persuaded of this, rather 
than appear as an advocate for it, I would condemn 
my tongue to everlasting silence, and my pen to 
perpetual rest. 

I have nothing further to add, by way of Preface, 
except my ardent prayers, that a divine blessing 
may attend every perusal of the following chapters ; 
so as to make the performance really useful, and 
cause it to answer some valuable purposes for the 
great Redeemer's glory. 

a. booth; 



THE 

REIGN OF GRACE. 

INTRODUCTION. 

X HE gospel of Reigning Grace, being a doctrine 
truly divine, has ever been the object of the 
world's contempt. It was of old a stumbling block 
to the self-righteous Jew, and foolishness to the phi- 
losophic Greek. Paul, who was a resolute assertor 
of the honours of grace, and indefatigable in preach- 
ing Christ, found it so by repeated experience ; and 
that, not only among the illiterate and profane, but 
also among the learned and the devout. Nay, he 
had frequent occasion to observe, that the religious 
devotees of his age were the first in opposing the 
doctrine he preached, and the most hardened ene- 
mies against the truth of God. The polite, the 
learned, the religious, were all agreed, to load both 
his character and his doctrine with the foulest re- 
proaches. Nor was this treatment peculiar to Paul, 
but common to all his cotemporaries, who espoused 
the same glorious cause, and laboured in the same 
beneficent work. The doctrine they preached was 
charged with licentiousness. Their enemies boldly 
affirmed that they said, Let us do evil that good 'may 
come. Thus was their character and their labours 
impeached : that, as hateful to God \ these, as de- 
structive to man. 

But what was the ground of this impious charge ? 
A 2 



3 Introduction. 

Were they loose in their morals, or scandalous in 
their lives ? No such thing. Had they not as much 
regard for practical religion and true morality as any 
of their objectors? More, far more than they all. 
Did they never mention good works as necessary to 
answer any valuable end in the Christian life I They 
often pressed the performance of them, as absolutely 
necessary to answer various important purposes, both 
in the sight of God and man. What then could be 
the reason of so hateful a charge ? Because their 
doctrine was not in the least adapted to gratify the 
pride of man. They taught, that without the atone- 
ment made on the cross, and the grace revealed in 
redeeming blood, the state of the best men would 
have been absolutely desperate — desperate as that of 
the devils, and of those already damned. And as the 
apostles were free to declare, that the state of the 
most respectable part of mankind was evil, dreadful- 
ly evil, evil as to those things, for the sake of which 
they most highly esteemed themselves j so they bold- 
ly preached a perfect Saviour, and a finished salva- 
tion, to the most worthless and vile. 

These primitive teachers and infallible guides were 
not in the least acquainted with those terms and con- 
ditions, those pre-requisites and qualifications, the 
performing and attaining of which are, by many, ac- 
counted so necessary to acceptance with God. They 
3cnew but of one way in which a sinner might be ac- 
cepted of God, and justified before him ; and that 
was entirely of grace, through the perfect work of 
Christ alone* The way of justification which they 
taught, is absolutely pure and unmixed. In their 
doctrine, on this important subject, grace does not 
only appear; it shines, reigns, triumphs: it is the 
only thing. There is not discernible in it the least 
•*:ncture of those notions which foster pride, or cher* 



Introduction. 

kih self-esteem. All those fine distinctions, invented 
by the proud philosopher, or the self-righteous mo- 
ralist, which tend in any degree to support the opin- 
ion of human worthiness, and to obscure our views 
of divine grace, are by them entirely set aside, and 
totally annihilated. The most shining deeds and va- 
luable qualities that can be found among men; though 
highly useful and truly excellent, when set in their 
proper places, and referred to suitable ends ; are, as 
to the grand article of justification, treated as non- 
entities. In this respect, the most zealous professor, 
with all his laboured performances, stands on a level 
with the most profane. The apostolic truth address- 
ing all to whom it comes, as guilty, condemned, pe- 
rishing wretches, leaves no room for preference or 
boasting in any ; that so the whole glory of our salva- 
tion may be secured to that grace which is infinitely 
rich and absolutely free. 

At this, the devout Pharisee and the decent mo- 
ralist are highly offended. Such doctrines being ad- 
vanced, they think it incumbent upon them to stand 
up in defence of what they call an holy life : and to 
support the sinking credit of good works, as having 
a considerable efficacy in procuring our acceptance 
with God. This many persons frequently do, much 
more by talking about their necessity, than by per- 
forming them. Now they think it their duty to rail 
at the preacher as an avowed enemy to holiness ; nor 
will they spare to give him the honourable title of, 
A friend of publicans and sinners. Now innumer- 
able slanders are cast on the doctrine of grace, as 
being licentious ; and on the ministers of it, as open- 
ing the flood-gates of all inquity. For they suppose 
that every thing bad may be justly expected from 
those who openly disavow all dependence on their 
own duties ; and whose hope of eternal happiness 



4> Introduction. 

arises, not from services which they perform, but 
from grace which the gospel reveals : not from the 
worth which they possess, but from the work which 
Christ has wrought. Thus they despise the gospel 
under the fair pretence, of a more than common 
concern for the interests of holiness. 

Nor is this the only offence which the gospel gives. 
For as it is entirely inconsistent with the natural no- 
tions of men concerning acceptance with God, and 
contrary to every scheme of salvation which human 
reason suggests; as it will admit of no co-partner in 
relieving a distressed conscience, or in bringing de- 
liverance to a guilty soul, but leaves every one that 
slights it and seeks for assistance from any other 
quarter, to perish under an everlasting curse ; so the 
pride of the self-sufficient kindles into resentment 
against it, as a most uncharitable doctrine and quite 
unsociable. Nor can the faithful dispensers of sacred 
truth fail to share in the honours of these reproaches. 
For while they dare to affirm, that this gospel, so 
hateful to the sons of pride, exhibits the only way of a 
sinner's access to his offended Sovereign ; and that 
all who oppose it, and all who embrace its counter- 
feit, are left in the hands of divine justice without a 
Mediator ; they are sure to be accounted persons of 
contracted minds, and very far from a liberal way of 
thinking. They are considered as the dupes of big- 
otry, and little better than the enemies of mankind. 
He, indeed, who pretends to be a friend to revealed 
truth, but is cool and indifferent to its honour and in- 
terest ; whose extensive charity is such, that he can 
allow those who widely differ from him in the capital 
articles of the christian faith, to be safe in their own 
way; may enjoy his peculiar sentiments without 
much fear of disturbance. But though such conduct 
may be applauded, under a false notion of christian 



Introduction. 5 

candour, and of a catholic spirit ; though it may be 
the way to maintain a friendly intercourse among 
multitudes whose leading sentiments are widely dif- 
ferent ; yet it will be deemed, by the God of truth, 
as deserving no better name, than a joint opposition 
to the spirit and design of his gospel. For such a 
timid and lukewarm profession of truth, is little bet- 
ter than a denial of it; than open hostility against it. 
To seek for peace at the expense of truth, will be 
found, in the end, no other than a wicked conspira- 
cy against both God and man. Such, however, as 
love the truth, will boldly declare against all its coun- 
terfeits, and every deviation from it : and, whatever 
may be the consequence, they will say with him of 
old, Though we, or an angel from heaven, preach 
any other gospel, let him be accursed* 

Thus the genuine gospel will always appear like 
an insult on the taste of the public. Wherever it 
comes, if it be not received, it awakens disgust and 
provokes abhorrence. Nor can it be otherwise. For 
its principal design is, to mortify the pride of man, 
and to display the glory of grace ; to throw all human 
excellence down to the dust, and to elevate, even to 
thrones of glory, the needy and the wretched ; to 
show that every thing which exaiteth itself against 
the knowledge of Christ, is an abomination in the 
sight of God ; and that he who is despised of men 
and abhorred by the nations, is Jehovah's eternal de- 
light.^ The ancient gospel is an unceremonious 
thing. It pays no respect to the academic because of 
his profound learning ; nor to the moralist on ac- 
count of his upright conduct. It has not the least 
regard to the courtier, because of his pompous ho- 
nours ; nor to the devotee, for the sake of his zeal or 
his righteousness. No, the potent prince and the 
* Isa. xlix. 7. Matt. iii. 17, 



6 Introduction. 

abject slave, the wise philosopher and the ignorant 
rustic, the virtuous lady and the infamous prostitute, 
stand on the same level in its comprehensive sight. 
Its business is with the worthless and miserable r 
whomsoever they be. If these be relieved, its end 
is gained. If these be made happy, its Author is 
glorified, whatever may become of the rest. To- 
ward these it constantly wears the most friendly as- 
pect and rejoices to do them good. But the self- 
sufficient of every rank are treated by it with the ut- 
most reserve, and beheld with a steady contempt. 
The hungry it filleth with good things but the rich it 
sendeth empty azvay. 

These considerations may serve to show us the true 
state of the case, as it stood between Paul and his op- 
ponents. The situation of things was much the same 
between Protestants and Papists, at and for some 
time after the Reformation. Nor will the apostolic 
doctrine ever fail to be attended with strenuous op- 
position and foul reproaches, while ignorance of its 
real nature, and legal pride, prevail in the hearts of 
men. Many, indeed, are the methods that have 
been devised, to render the unpalatable truth more 
generally acceptable, and to obviate the offence of the 
cross. But what have been the consequences ? The 
gospel has been corrupted ; the consciences of awa- 
kened sinaers have been left to grope in the dark, for 
that consolation which nothing but the unadulterated 
truth could give ; and, instead of promoting holiness, 
the reverse has been awfully manifest. It therefore 
behoves every lover of sacred truth, to let it stand on 
its own basis, and not to tamper with it. To leave 
all its credit and all its success in the world, to its 
own intrinsic worth — to that authority with which it 
is clothed, and to the management of that sovereign 
Being who ordained it for his own glory. 



Introduction* 7 

But however the doctrine of reigning grace may be 
despised by the self-sufficient, it will ever be revered 
by the poor in spirit. For, by it they are informed 
of an honourable way of escape from the wrath to 
come, which they know they have justly deserved. 
To the sensible sinner, therefore, it must always be a 
joyful sound. And though such persons as are igno- 
rant of its nature, tendency, and design, are always 
ready to imagine that it has an unfriendly aspect 
upon morality and good works, when preached in its 
glorious freeness ; yet we may boldly affirm, that it 
is the grand instrument ordained by a holy God, for 
informing the ignorant, comforting the disconsolate, 
and rescuing the profligate from that worst of vas- 
sallage, the servitude of sin, and subjection to Satan. 
Such is the benign tendency of the glorious gospel ! 
Such is its friendly and sanctifying influence on the 
hearts of men! 

It will indeed be acknowledged, that this doctrine 
maybe held in licentiousness by those that profess it. 
But then it will be as confidently maintained, that 
whoever holds it in unrighteousness, never received 
the love of that sacred truth, or experienced the 
power of it. For, to have a bare conviction of di- 
vine truth in the mind, and to experience its power 
on the heart, are very different things. The former 
may produce an outward profession ; the latter will 
elevate the affections, turn the corrupt bias of the 
will, and influence the whole conduct. With the 
steadiest persuasion, therefore, of the holy nature 
and tendency of the doctrine of divine grace, as it is 
in itself, and as it operates on the minds and man- 
ners of all those who know it in truth j I proceed to 
give, not a full display (that is infinitely too high for 
mortals) but some brief hints concerning that grace 
which reigns j and of the way in which it is mani- 



8 Signification, &?c. 

fested,soas to demonstrate its power, glory, and ma- 
jesty, in the salvation of sinners. This I shall do by 
endeavouring to illustrate that important and charm- 
ing passage, recorded in Romans the fifth and twen- 
ty first; Even so might GRACE REIGN, 

THROUGH RIGHTEOUSNESS, UNTO ETERNAL LIFE, 

by Jesus Christ our Lord. And while the au- 
thor, conscious of his own insufficiency, looks up 
to the Spirit of wisdom for divine illumination, that 
he may write with all the precision and sanctity of 
truth, in opening the noble subject of the ensuing 
Treatise ; he would intreat the reader to peruse, 
with candour and impartiality, the contents of the 
following pages. 



CHAP. I. 

Concerning' the signification of the term Grace. 

X HAT we may proceed with greater clearness and 
certainty in our following inquiries, it is necessary 
to consider what is implied by the term, Grace. 
The primary and principal sense of the word, is free 
favour, unmerited kindness. In this acceptation it 
is most frequently used in the inspired volume ; and 
thus it is. to be understood in the words of the Holy 
Ghost under consideration. Grace^ in the writings 
of Paul, stands in direct opposition to works and 
worthiness — all works and worthiness of every kind, 
and every degree. This appears from the follow- 
ing passages. Now to him that worketh, the reward 
is not reckoned of grace but of debt : — Therefore it 
is of faith, that it might be by grace. For by grace 
are ye saved — not of works , lest any man should 



Of the Term Order. 9 

boast. Who hath saved us — not according to our 
works, but according to his own purpose and grace.* 

As the word mercy, in its primary signification.. 
has relation to some creature, either actually in a 
suffering state, or obnoxious to it ; so grace, in its 
proper and strict sense, always pre-supposes unwor- 
thiness in its object* Hence, whenever any thing 
valuable is communicated by the blessed God to any 
of Adam's apostate offspring, the communication ot 
it cannot be of grace, any further than the person on 
whom it is conferred is considered as unworthy*. 
For, so far as any degree of worth appears, the pro- 
vince of grace ceases, and that of equity takes place* 
Grace and worthiness, therefore, cannot be connec- 
ted in the same act, and for the same end* The one 
must necessarily give place to the other, according 
to that remarkable text ; If by grace, then it is no 
more of works; otherwise grace is no more grace. 
But if it be of works, then it is no more grace; other- 
wise work is no more work.j From the apostle's 
reasoning it is evident, that whatever is of works, 
is not of grace at all ; and, that whatever is of 
grace is not of works in any degree. In the apos- 
tle's view of things, works and grace are essential- 
ly opposite, and equally irreconcilable as light and 
darkness. Besides, when Paul represents the capi- 
tal blessings of salvation as flowing from divine 
grace, we are led to consider the persons on whom 
they are bestowed, not only as having no claim to 
ihose benefits, but as deserving quite the reverse — 
as having incurred a tremendous curse, and as justly 
exposed to eternal ruin. 

That grace, therefore, about which we treat, may 
be thus defined ; It is the eternal and absolutely free 

' R?m. h'. 4, 16. Ephes. ii. 8, 9. 2 Tim. i, 9, fRon^xL 6. 
B 



10 The Signification, &c. 

favour of God, manifested in the vouchsafement of 
spiritual and eternal blessings to the guilty and the 
unworthy. What those blessings are, we shall endea- 
vour to show in the subsequent pages. Meanwhile 
be it observed, that, according to this definition, the 
grace of God is eternal. Agreeable to the import of. 
those reviving words; Tea, I have loved thee xvith 
an everlasting love.* It is divinely free, and infinite- 
ly rich. Entirely detached from every supposition 
of human worth, and operating independently of all 
conditions performed by man ; it rises superior to hu- 
man guilt, and superabounds over human unworthi- 
ness. Such is the eternal origin, such the glorious 
basis, of our salvation ! Hence it proceeds and is 
carried on to perfection. Grace shines through the 
whole. For, as an elegant writer observes, ' it is 
4 not like a fringe of gold, bordering the garment; 
1 not like an embroidery of gold, decoratingthe rode; 
* but like the mercy-seat of the ancient tabernacle, 
' which was gold — pure gold — all gold throughout.' 
Yes, reader, this is the inexhaustible source of all 
those inestimable blessings which the Lord bestows 
on his unworthy creatures, in this, or in a future 
world. It is this which, in all that he does, or ever 
will do for sinners, he intends to render everlastingly 
glorious in their eyes, and in the eyes of all holy in- 
telligences. The indelible motto, inscribed by the 
hand of Jehovah on all the blessings of the un- 
changeable covenant, is ; To THE PRAISE OF THE 
GLORY OF HIS GRACE. 

Hence we may learn, That if grace in its own na- 
ture, and as it is exercised in our salvation, be direct- 
ly opposite to all works and worthiness ; then such 
persons are awfully deceived, who seek to join them 

*Jer. xxxi. 3. 



Of Grace as it reigns, fc?c. 1 1 

together in the same work and for the same end. 
However high their pretences may be to holiness, it 
is plain from the word of God, and may in some de- 
gree appear from the nature of the thing, that they 
take an effectual way to ruin their souls for ever ; 
except that very grace prevent, of which they have 
such false and corrupt ideas. For divine grace dis- 
dains to be assisted in the performance of that 
work which peculiarly belongs to itself, by the poor, 
imperfect performances of men. Attempts to com- 
plete what grace begins, betray our pride and offend 
the Lord ; but cannot promote our spiritual interest. 
Let the reader therefore carefully remember, that 
grace is either absolutely free, or it is not at all : and, 
that he who professes to look for salvation by grace, 
either believes in his heart to be saved entirely by it, 
or he acts inconsistently in affairs of the greatest 
importance. 



CHAP. IL 

Of Grace, as it Reigns in our Salvation in general. 

GRACE, in our text, is compared to a sove- 
reign. Now a sovereign, considered as such, is 
invested with regal power, and the highest autho- 
rity. Grace, therefore, in her beneficent govern- 
ment, must exert and manifest sovereign power 

must supercede the reign, and counteract the mighty 
and destructive operations of sin ; or she cannot 
bring the sinner to^ternal life. For the Holy Spirit 
has compared sin to a sovereign, whose reign ter- 
minates in death. 

As sin appears, clothed in horrid deformity, and 



12 Of Grace, as it reigns 

armed with destructive power, inflicting temporal 
death, and menacing eternal flames ; so Grace appears 
on the throne, arrayed in the beauties of holiness, 
and smiling with divine benevolence; touched with 
feelings of the tenderest compassion, and armed with 
all the magnificence of invincible power. Fully de- 
termined to exert her authority and gratify her com- 
passion, under the conduct of infinite wisdom ; to the 
everlasting honour of inflexible justice, inviolable 
veracity, and every divine perfection — by rescuing 
the condemned offender from the jaws of destruc- 
tion ; by speaking peace to the alarmed consciences 
of damnable delinquents ; by restoring to apostate 
creatures and vile miscreants, a supreme love to God 
and delight in the ways of holiness ; and, finally, by 
bringing them safe to everlasting honour and joy. 
In a word ; the heart of this mighty sovereign is 
compassion itself ; her looks are love ; her language 
is balm to the bleeding soul, and her arm salvation. 
Such a sovereign is Grace. Those who are deli- 
vered by her, must enjoy a complete salvation. 
Those who live under her most benign government 
must be happy indeed. 

Divine grace, as reigning in our salvation, not 
only appears, but appears with majesty : not only 
shines, but triumphs : providing all things, freely be- 
stowing all things necessary to our eternal happiness. 
Grace does not set our salvation on foot, by accom- 
modating its terms and conditions to the enfeebled 
capacities of lapsed creatures ; but begins, carries on, 
and completes the arduous work. Grace, as a so- 
vereign, does not rescue the sinner from deserved 
ruin ; furnish him with new abilities ; and then leave 
him, by their proper use, to resist the tempter ; to 
mortify his lusts ; to attain those holy qualities and 
perform those righteous acts, which render him fit 



in our Salvation in general, 13 

for eternal happiness, and give him a title to it. No ; 
for if the province and work of grace were circum- 
scribed in this manner, things of the last importance 
to the glory of God and the felicity of man, would 
be left in the most uncertain and perilous situation. 
And, admitting the possibility of any sinner being 
saved in such a way, there would be ample scope for 
the exertions of spiritual pride, and much room for 
boasting ; which would be diametrically contrary to 
the honour of the Most High, and frustrate the noble 
designs of grace. This matchless favour, far from 
being satisfied with laying the foundation, rears the 
superstructure also : it not only settles the prelimina- 
ries, but executes the very business itself. The Pha- 
risee in the parable made his acknowledgements to 
preventing and assisting grace : for, God I thank 
thee, was his language. It is evident, however, that 
his views of grace were very contracted ; and his 
hopes arising from it very deceitful. Would we 
then view grace as reigning? We must consider it 
as the alpha and omega, the beginning and the end 
of our salvation ; that the unrivelled honour of that 
greatest of all works, may be given to the God of all 
grace. 

Having taken this general view of reigning grace, 
I would now ask ; What think you, reader, of this 
wonderful favour ? Is it worthy of God ? Is it suita- 
ble to your case ? — Or know you not, that you are 
by nature under the guilt and dominion of sin ? Of 
sin, that dreadful sovereign ; of sin, that worst of ty- 
rants. Sin reigns, says the apostle ; and the end of 
its reign, where the sovereignty of grace does not in- 
terpose, is eternal death. Can you sleep away your 
time, and dream of being finally happy, while under 
the power of so malignant a sovereign? Shall the 
toys and trifles of a transitory world amuse, when 
B2 



14 Of Grace, as it reigns 

your soul, your immortal all, is at stake r If so, 
how lamentable your condition ! how dreadful your 
state! Awake! — arise"! — Bow the knee to divine 
grace, O stubborn rebel ! while she holds out the 
golden sceptre of pardon and of peace. Acknow- 
ledge her supremacy, submit to her government, be- 
fore justice ascend the throne and vengeance lanch 
her bolts. For then an eternal bar will lie against 
every application for mercy, though arising from the 
most pressing want. 

Or, if awake in your conscience, do you think it 
possible to effect your own deliverance ? Alas! you 
are entirely without strength to perform any such 
thing; and grace was never intended as an auxiliary 
to help the weak, but well-disposed, to save them- 
selves. The mercy of God and the gospel of Christ, 
were never designed to assist and reward the righte- 
ous ; butto relieve the miserable and save the despe- 
rate — to deliver those who have no other assistance, 
nor any other hope. — Were you acquainted with 
your abject vassallage, were you convinced by the 
Spirit of truth, that there is no possible way of es- 
cape, but by reignifig grace ; then would you cry for 
help, and then the relief that grace affords would be 
all your salvation and all your desire* 

If, on the other hand, you are burdened with sin 
and harassed by clamorous fears of being cast into 
hell j if, sensible of your native depravity, the mul- 
tiplied iniquities of your life, the many shameful de- 
fects attending your best services, and your present 
absolute unworthiness, you are ready to sink in des- 
pondency ; O remember ! that grace has erected her 
throne. This forbids despair. For her wonderful 
throne is erected, not in the ruins of justice, not on 
the dishonour of the law ; but, on the blood of 
the Lamb. The inconceivably perfect obedience. 



in our Salvation hi general, 1 5 

and the infinitely meritorious death of the Son of 
God, form its mighty basis. Here grace is highly 
exalted : here grace appears in state, dispensing her 
favours and showing her glory. To such a benevo- 
lent and condescending sovereign, the basest may 
have free access. — By such a powerful sovereign the 
most various, multiplied, and pressing wants, may 
be relieved with the utmost ease and the greatest ala- 
crity. Remember, disconsolate soul, that the name, 
the nature, the office of GRACE ENTHRONED, 
loudly attest, That the greatest unworthiness and 
the most profligate crimes, are no bar to the sinner 
in coming to Christ for salvation ; in looking to so- 
vereign favour for all that he wants. Nay they de- 
monstrate, that the unworthy and sinful are the only 
persons with whom grace is at all concerned. This 
is amazing ! this is delightful ! 

Ho ! all ye children of want and sons of wretch- 
edness ! hither ye may come with the utmost free- 
dom. Be it known to you ; be it never forgotten 
by you ; that Jehovah considered your indigent 
case, and designed your complete relief, when he 
erected this wonderful throne. Your names are not 
omitted in the heavenly grant : nay, ye are the only 
persons that are blessed with a right of access to this 
mercy-seat. — Did sinners more generally know their 
state, and the glorious nature of grace as exalted in 
majesty ; how would the throne of this mighty so- 
vereign be crowded ! — crowded, not by persons 
adorned with fine accomplishments — but, with the 
poor, the maimed, the halt, and the blind* With 
longing hearts and uplifted hands, big with expecta- 
tion and sure of success, they would throng her courts. 
Thither they would flee, as a cloud for number, and 
as doves for speed: for there is provision made to 
supply all their wants. As persons of all ranks and 



IS Of Grace, as it reigns 

of every character, are equally destitute of any righte 
ous or valid plea for admission in to the eternal king- 
dom ; so, feeling their want of spiritual blessings, 
they have equally free access to this munificent sove- 
reign, and the same ground to expect complete relief. 
Here, and in this respect, there is no difference 
between the devout professor, and the abandoned pro- 
fligate ; the chaste virgin, and the infamous prosti- 
tute. For, being all criminals, and under the same 
condemnation, they have not the smallest gleam of 
hope, except what shines upon them in that compas- 
sionate proclamation which is issued from the throne 
of grace by the eternal Sovereign. 5 * But, as that 
proclamation is expressive of the freest favour and 
the richest grace ; including offenders of the worst 
characters, publishing pardon for sins of the deepest 
dye, and all ratified by veracity itself; it affords suf- 
ficient encouragement to the vilest wretch that lives, 
who is willing to owe his all to divine bounty, with- 
out hesitation to receive the heavenly blessing, and 
with gratitude to rejoice in the royal donation. — 

* Yes, thine it is, O sovereign Grace! to raise 

* the poor from the dunghill, and the needy out of 

* the dust. Thine it is, to set them on thrones of 
4 glory, and to number them among the princes of 
1 heaven.' Remember this, my soul, and be this 
thy comfort : and may the Lord enable both the au- 
thor and the reader, to see eye to eye the riches of 
Reigning Grace I 

Having endeavoured to show, how grace reigns 
in our salvation in general; I shall now proceed, in 
the following chapters, to make it appear that grace 
reigns more particularly, in our election — calling — 

* Isa. lv. 1, 2, 3. Matt. xL 28. John vi. 37, and viL 37. 
Rev. xxii. 17. 



in our Salvation in general, - 17 

yardon— justification — adoption— sanctifi 'cation, and 
perseverence in the faith to eternal life. These are 
so many essential branches of our salvation ; and in 
the vouchsafement of these capital blessings, grace 
reigns; manifesting an authority and exerting a 
power truly divine and infinitely glorious. 



CHAP. III. 

Of Grace, as it reigns in our Election* 

A.MONG the various blessings which flow from 
sovereign goodness, and are dispensed by reigning 
grace, that of election deservedly claims our first 
regard. It was in the decree of election that the 
grace of our infinite Sovereign did first appear, in 
choosing Christ as the head, and in him, as his mem- 
bers, all that should ever be saved. Election, there- 
fore, is the first link in the golden chain of our sal- 
vation ; and the corner-stone in the amazing fabric 
of human happiness. 

As Jehovah is the former of universal nature, 
the supporter and governor of all worlds ; and as it 
is not consistent with the perfection of an infinite 
Agent, to act without the highest and noblest design ; 
so the adored Creator, before he imparted existence 
or time commenced, proposed and appointed an end 
worthy of himself, in all he determined to do. This 
was his own glory. This was his grand design in all 
the various ranks of existence to which his almighty 
fiat gave birth. Not a single creature in the vast scale 
of dependent being, but is connected with this as its 
ultimate end. The loftiest seraph that surrounds the 
throne, and the meanest insect that crawls in the dust 3 



18 Of Grace, as it reigns 

have the same original Parent, and are designed, in 
different ways, to answer the same exalted end. To 
deny this, or to suppose that the most perfect Agent 
did not act for the most worthy purpose, is highly de- 
rogatory to the dignity of the first Cause. 

Nobly conspicuous, among the various orders of 
animate and inanimate existence in this lower crea- 
tion, was man, when first formed and recent from the 
hands of his Maker. Man, therefore, as bearing 
the lively impress of his great Creator's image ; pos- 
sessing such elevated faculties and large capacities 
for operation and enjoyment ; was designed, in a pe- 
culiar manner, to answer this highest of all purposes. 
Nor was the entrance of sin subversive of the grand 
design, but made subservient to it in various ways. — 
It was impossible such an event should bring confu- 
sion into that stupendous plan of divine operation 
which consummate wisdom had formed. For, known 
to the omniscient God, are all his works, and all 
events, from the beginning of the world. All that is 
comprehended in what men call contingent, is abso- 
lute certainty with Him who is perfect in knowledge. 
The entrance of sin, therefore, among moral agents, 
whether angels or men, could not possibly frustrate 
Jehovah's purpose, or render his original designs 
abortive. The council of the Lord shall stand, and 
he will do all his pleasure. — Though the entrance of 
moral evil among mankind was an awful event; 
though Adam, and every individual of his numerous 
offspring were contaminated, injured, and ruined 
by it ; yet it appears from divine revelation, that He 
who declares the end from the beginning, not only 
foresaw it, but from eternity determined to display 
his perfections and promote his glory by it. His de- 
termination was, to glorify himself in the complete 
salvation and endless felicity of some of the apostate 



iti our Election* 19 

race, and, in the righteous condemnation of others : 
so that a revenue of glory shall arise to the great Su- 
preme from all mankind. This glory shall arise, as 
well from that haughty Egyptian monarch, who re- 
nounced God's dominion and said ; Who is Jeho- 
vah that I should obey him ? as from the king of Is- 
rael, whose exalted character is, A man after God's 
otvn heart — As well from a traiterous Judas, who 
sold his Master's blGod ; as from a faithful Paul, who 
counted not his very life dear, so that he might finish 
his course with joy, and promote the Saviour's ho- 
nour. These shall be the monuments of sovereign 
grace ; those of righteous vengeance, and both for 
the glory of God to all eternity. — Nor is any thing 
more agreeable to right reason, or the sacred scrip- 
ture, than to conclude ; That as Jehovah is the first 
Cause, so he should be the last End ; and that he 
should be at the most perfect liberty, to dispose of 
his offending creatures, in what way he pleases, for 
his own glory. To dispute this, is to deny his divine 
supremacy, and, with Pharaoh, to renounce his 
eternal dominion. 

Such being the final cause of the creation in gene- 
ral, and of mankind in particular, that sovereign 
Being who has an absolute right to do what he will 
with his own, having determined to create man and 
to leave him to the freedom of his own will, fore- 
seeing he would certainly fall ; of his free distin- 
guishing love, chose a certain number out of the apos- 
tate race of Adam, and ordained them to a participa- 
tion of grace here, and to the enjoyment of glory 
hereafter. In the execution of which purpose, by 
means every way becoming himself, he determined 
to glorify all his infinite excellencies. Such is that 
immanent act of God which is commonly called 
Election, and is the subject of this chapter. 



20 Of Grace ^ as it reigns 

The doctrine of election, or, which is the same 
thing, the doctrine of distinguishing grace, is now 
very much exploded. It is generally deemed un- 
worthy of serious notice, by the learned and phi- 
losophic gentlemen of the present age. Though 
it cannot be denied to have made a considerable 
figure in those systems of divinity, that were adopted 
by men of eminence for piety and learning in former 
ages ; and particularly by our first Reformers from 
Popery ; yet now it is ranked, by many, among the 
rash opinions of a credulous antiquity. It is cashier- 
ed, as a doctrine abhorrent from reason, and as at 
eternal war with the moral perfections of God. It 
is consigned over to oblivion, as worthy of no more 
regard, than the bold inquiries and wild conclusions ; 
the laborious trifling and learned lumber, of the an- 
cient, doting, Popish schoolmen. It is also tradu- 
ced as a declared enemy to practical piety, and as 
highly injurious to the comfort and hope of mankind. 
This being the case, we need not wonder that it is 
now become quite unfashionable. 

But what is the reason of this tragical outcry a- 
gainst it ? If I be not greatly deceived, it is as fol- 
lows. This doctrine lays the axe at the root of all 
our boasted moral excellence. This doctrine, in its 
native consequences, demolishes every subterfuge of 
human pride ; as it leaves not a shadow of a differ- 
ence between one man and another, why the Deity 
should regard and save this person rather than that ; 
but teaches all who know and all who embrace it, to 
rest in that memorable maxim ; Even so Father, 
tor so it seemed good in thy sight ; resolving 
the whole into divine grace and divine sovereign- 
ty. Without paying the least compliment to the 
learning, sagacity, or character, of any who dare to 
arraign the divine conduct, it repels their insolence 



in our Election. 21 

in the following blunt manner ; Nay, but man I 
who art thou that replies t against God? — It further 
teaches, that as unmerited kindness and sovereign 
favour began the work of salvation ; so the same 
grace must carry it on and complete the vast design * 
while the Most High, ever jealous of his honour, is 
determined to have all the glory. Other reasons 
might be mentioned, but these may suffice to show, 
that the spirit of independence which is natural to 
man, and reigns in the unregenerated, must be fired 
with resentment by such an attack upon it. Hence 
the few votaries of this unpopular doctrine must ex- 
pect reproach and ridicule, if not something more 
severe, to attend the profession of a tenet so un- 
polite. 

It is not, however, my present design to enter up- 
on a laboured defence of this offensive doctrine. I 
shall leave that to the friends of truth, who have 
more leisure and greater abilities. This, indeed, 
has been already often performed with great advan- 
tage to the church of God. I shall, therefore, con- 
tent myself, with taking a short view of the princi- 
pal branches of this article of the christian faith ; 
with proposing a few arguments which appear to me 
plain and pertinent in vindication of it 9 and with 
pointing out its proper improvement. 

That those who in the volume of inspiration are 
called the elect, are a people distinguished from oth- 
ers, and that all mankind are not included under 
this denomination ; are so apparent as hardly to 
need any proof. These things are so obvious, from 
the allowed signification of the term, and the tenour 
of divine revelation, as to leave no room for dispute. 
— From the signification of the term. Because, 
where all, whether persons or things, are equally 
accepted, there is no preference given; there is no 
C 



22 Of Grace, as it reigns 

choice made ; there are none left. For to elect and 
to choose, are the same thing. Where any are cho- 
sen, others must be refused. — From the tenour of di- 
vine revelation. As it is written \ I speak not of you 
all; Iknowzvhom I have chosen — I have chosen you 
out of the world— ~The election hath obtained it, and 
the rest -were blinded. 

That those who are so denominated are not col- 
lective bodies, appears with superior evidence from 
what is asserted concerning them, in the same infal- 
lible rule of our faith and practice. They are des- 
cribed, as having their names xvritten in heaven, and 
in the book of life. They are said to be ordained to 
eternal life, and chosen to salvation. And in the 
boldest manner imaginable, it is asked by one, w T ho 
was thoroughly acquainted with their state and pri- 
viliges ; Who shall lay any thing- to the charge of 
God's elect f — Now a small degree of discernment 
will enable us to conclude, that these things cannot 
with truth be affirmed concerning nations, churches, 
or communities of any sort, considered as such. 
But, on the contrary, they strongly imply, that the 
elect, as distinguished from others, are particular 
persons, whose names are in a particular manner 
known to God ; that election relates to spiritual 
blessings and eternal enjoyments ; and that the ob- 
jects of it are dear to God, and forever precious in 
his sight. 

That the objects of election are particular persons 
may further appear from hence. From the begin- 
ning Jehovah designed to manifest his love in the sal- 
vation of sinners. The damnation inflicted on many 
puts it beyond a doubt, that this design extended on- 
ly to some ; for all are not saved, and the divine 
purpose cannot be rendered void. That salvation 
was to be wrought by his own Son, as invested with 



in our Election. 23 

the character, and as performing the work of a Me- 
diator and Surety. As a Mediator and Substitute, 
he was to obev, and bleed, and die ; die, under a 
charge of the blackest guilt, and feeling the weight 
of the heaviest curse*. It was necessary, therefore, 
to be determined, how many, and who in particular, 
should be interested in this wonderful work, and sav- 
ed by it. Their persons, as well as their situation 
and wants, must be known to him and distinguished 
from others. For it is absurd to suppose, that he 
should engage as a substitute, to perform obedience 
and pour his blood ; to lay down his life as a ransom 
to satisfy justice, and all this for persons unknown. 
When any one engages, in a legal way, to become 
responsible for another in matters of debt or offence ; 
he is always supposed to have some knowledge of 
the person for whom he engages, so as to distinguish 
him from all others, who maybe in similar circum- 
stances and stand in the same need ; and the name 
of the person, whose cause he undertakes, must also 
be mentioned in the engagement to render it valid. 
Nor does it appear that the design of God in the 
salvation of sinners, by the incarnation and death of 
his own Son, could have been certainly answered on 
any other hypothesis. Supposing, for instance, that 
it had been the divine purpose to save, by the media- 
tion of Jesus, all who should ever believe ; without 
ascertainingthe persons who should thus embrace the 
Redeemer, it would have remained dubious whether 
any would be finally saved ; because uncertain whe- 
ther any would ever believe. But if it were certain 
that some would believe, this certainty must arise 
from the purpose of God ; for, on any other founda- 
tion, nothing future can be absolutely certain. If it 

* 2 Cor, v. 21. Gal. iii. 13. 



Of Grace, as it reigns 

was determined that some should believe, the divine 
appointment must be considered as extending to 
every individual whose faith and salvation are sup- 
posed to be certain. For faith is a gift of grace, and 
eould not be foreseen in any but those on whom the 
great Dispenser of every favour had determined to 
bestow it. Henc.e we may safely infer, that as the 
death of Christ was absolutely certain, in virtue of 
a divine purpose, and the everlasting compact be- 
tween the Eternal Three ; so all the individuals that 
should ever be saved by the undertaking of Jesus, 
were chosen of God; were distinguished from others, 
and consigned to the great Shepherd as his peculiar 
charge* 

It is equally clear that the elect were chosen of 
God before time began; for their election is one of the 
first effects of divine love. This love was from ever- 
lasting. The love of God to their persons, and their 
election to complete felicity, must, therefore, be 
eternal. If, indeed, there had ever been a point in 
duration, in which the blessed God had no thoughts 
of a Mediator, nor any designs of manifesting his 
love to miserable and guilty creatures ; then it might 
be supposed that there was an instant in which the 
favoured few, who are called his elect, were not the 
objects of his choice. But if it was Jehovah's eter- 
nal purpose to manifest the riches of his grace by a 
Mediator, if the Deity, subsisting in three distinct 
persons, and acting under the personal characters 
of the Fat her, the Son, and the Holy Spirit, did, 
before all worlds, resolve on the measures to be pur- 
sued ; and if a Mediator was appointed, as the grand 
medium of divine operation in the wonderful work ; 
then we may safely conclude, that the persons to 
be interested in this mediation and benefited by it, 
were fixed upon and chosen. For both reason and 



in our Election. 25 

revelation concur to forbid our supposing, that the 
Son of the Blessed should engage as Mediator and 
act as a Substitute, for he did not know whom ; or, 
that the counsels of heaven should terminate in mere 
peradventures. It would be equally incongruous 
for us to imagine, that a resolution in the Eternal 
Mind concerning the work of redemption, which is 
evidently the chief of all the ways of God, should 
have any other date than eternity. 

Expressly in our favour and in proof of the point 
are the declarations of the Holy Ghost. Thus we 
read ; God hath, from the beginning, chosen you to 
salvation — He hath chosen us in him, be/ore the foun- 
dation of the world. They were chosen in Christ, as 
their head and representative. Christ and the elect 
constitute one mystical body. He the head, and 
they the members ; the fulness of Him that filleth 
all in all. Before the foundation of the world. This 
emphatical phrase is evidently expressive of eternity. 
Before the world was formed, or any creature exist- 
ed, time did not commence. The commencement of. 
time, and that of created existence, are exactly of 
the same date. Prior, therefore, to the formation of 
the universe, duration was absolute eternity. The 
same infallible writer in the same Epistle, speaking of 
the amazing scheme of man's redemption formed in 
the mind of God, calls it the eternal purpose, 
which he purposed in Christ fesus our Lord; which, 
as we have before proved, necessarily infers the 
choice of the objects of that redemption. 

This truth may be further evinced by considering, 
that as the inheritance of glory was prepared for its 
future possessors, before the foundation of the 
world; so grace, and all spiritual blessings that were 
necessary to fit them lor the enjoyment of it, were 
given them in Christ Jesus ; were lodged in his hands, 
C 2 



26 Of Grace, as it reigns, 

as their federal head, as the appointed Mediator, and 
for their use> before the world began.* Nor can we 
conceive of any new determinations arising in the 
Eternal Mind, or any purposes formed by our Ma- 
ker, that were not from everlasting; without sup- 
posing him defective in knowledge ; or mutable in 
his perfections. Suppositions these, which very ill 
become the character of Him whose name is JE- 
HOVAH. 

But is there any reason assignable, why the elect 
were chosen to life and glory, while others were left 
in their sins to perish under the stroke of divine jus- 
tice ? None, in the creature. For all mankind, con- 
sidered in themselves, were viewed as in the same 
situation, and on a perfect level. Notwithstanding, 
the great Author of all things and Lord of the world 
condescends to assign the reason when he says ; / 
will have mercy on zvhom Ixvillhave mercy. In this 
the adored Redeemer perfectly acquiesced, as ap- 
pears from those remarkable words; Even so, Father, 
for so it seemed good in thy sight. In this also the 
penetrating judgment of that wonderful man, who 
was caught up to the third heaven, rested completely 
satisfied :f and in the same reason of the divine pro- 
cedure we ought all to rest, without a murmuring 
word, or an opposing thought. Nor can we rebel 
against the sovereign determinations of the Most 
High, without incurring flagrant guilt ; or persist in 
so doing, and escape with impunity. 

But supposing there was no origkial difference 
between the objects of distinguishing grace,and those 
who nnally ? perish ; yet, did not the Omniscient fore- 
see them as possessed of faith, fruitful in holy obe- 
dience, and persevering to the end ? and were not 

* 2 Tim. i. 9. Eph. i. 3, 4. f Rom, si. 15, Id 



in cur Election, 27 

these considered by a righteous God, as the cause 
why he chose them rather than others who were 
viewed as destitute of such recommendations ? By 
no means. For grace reigns in the choice of all the 
elect: and grace, as a sovereign, rejects with dis- 
dain every such proud pretence to a claim upon her. 
She never affords her smiles to any because they are 
worthy. She ennobles none because they are better 
than others. So to do would be quite inconsistent 
with her amiable character ; would be utterly sub- 
versive of her grand design. Whenever she be- 
stows her kind regards, it is with the condescension 
of an absolute sovereign. Wherever she interposes 
her helping hand, it is on the behalf of those who 
have no other assistance, nor any other plea. But 
as a further proof of my negative, I would offer the 
following arguments. 

Faith in Christ and holy obedience are represent- 
ed by the unerring Spirit, as the fruits and effects of 
election : they cannot, therefore, be considered as 
the cause, without absurdity in reason, and a con- 
tradiction to divine revelation. For it is written ; 
As many as were ordained to eternal life, believed—- 
He hath chosen us — that we might be holy. They 
believed because they were ordained to eternal life ; 
not ordained to eternal life, because it was foreseen 
they would believe. They were chosen, not because 
they were, or ever would be holy; but that they 
might be so.* Those, and those only partake of 
faith, who are called by divine grace : but such only 
are called to faith and holiness, who were predesti- 
nated to be conformed to the image of Christ. For 
whom he did predestinate, them he also called.] 
Again : The chosen of God are the sheep of Christ*. 

* Acts xiii. 48. Eph. i. 4. f Rom, viii. 30, 



28 Of Grace, as it reigns 

None but those who are so denominated believe on 
him, according to his own declaration ; Te believe 
not, because ye are not of my sheep.* By which we 
are taught, that believing in him does not make us 
his sheep, or give us a right to the character ; but it 
is an evidence that we were so considered, in the 
sight of God, and given into the hands of the great 
Shepherd to be saved by him. Once more : God 
hath called us with an holy calling, not according to % 
not in consideration of our -works, whether past or 
future ; but according- to his owm purpose and grace, 
which he purposed in Christ jesus before the world 
began.] If, then, we are not called according to 
our works or worthiness, but according to the ever- 
lasting purpose and free distinguishing grace of 
Him, who worketh all things after the council of his 
own will; much less is it to be supposed, that we 
were chosen according to them, or in foresight of 
them. 

To illustrate the truth and confirm the argument 
it may be further observed ; That faith and holiness r 
in the method of grace, occupy a middle station.— 
They are neither the foundation nor the top stone, 
in the spiritual building. Though inseparably con- 
nected with election, they are neither its cause, nor 
its consummation. That is sovereign grace j this 
infinite glory. — Faith and holiness are, as one ob- 
serves, what stalks and branches are to a root ; by 
which the vegetable juices ascend, to produce and 
ripen the principal fruit. By grace ye are saved 

Through faith Chosen to salvation, through 

sanctif cation of the Spirit and belief of the truth. 
Consequently they are no more the cause of election 
than the means necessary to attain any valuable end. 

* Johnx. 26. f 2 Tim i 9, 



in our Election. 29 

are the cause of appointing that end ; than which 
nothing can be supposed more absurd. — Besides, if 
men were foreseen as possessed of faith and holiness, 
prior to their election, and independent on it : it is 
hard to conceive what occasion there was for their 
being elected. There could be no necessity for it 
to secure their final happiness. For the Judge of 
all the earth must do right : and eternal misery was 
never designed to be the portion of any who believe 
and are holy ; for peace and salvation are insepara- 
bly joined to such a state, and to such characters. — 
To have ordained those to happiness and glory that 
were foreseen to be thus qualified, would therefore, 
have been altogether unnecessary. 

Further : Election depends on the mere good 
pleasure of God, without any motive in us to influ- 
ence the divine will. No other cause is assigned by 
Paul, when stating and defending the doctrine ; no 
other reason is given by his divine Master. The 
former asserts, that the King immortal predestinated 
us — according to the good pleasure of his will. That 
it is not of him that willeth, nor of him that runneth, 
but of God that showeth mercy. Therefore hath he 
mercy on whom he will. And the latter with joy 
declares ; / thank thee, Father, Lord of heaven and 
earth, because thou hast hid these things from the 
wise and prudent, and hath revealed them unto babes. 
Even so, Father, for so it seemed good in thy sight. 
That revelation which is here designed, is no other 
than the execution of the divine purpose in election. 
And the only reason assigned by Him who is the 
Wisdom of God, and perfectly acquainted with the 
counsels of heaven, why the mysteries of the gospel 
are revealed to some, while others of superior abili- 
ties and greater reputation among their fellow crea* 
tures, are left in absolute ignorance, and suffered to 



30 Of Grace, as it reigns 

oppose them to their aggravated ruin; is, the sove- 
reign pleasure of Him who giveth no account of any 
of his matters. 

Much to our purpose are the words of Paul, when 
professedly defending the doctrine of divine election. 
The children being not yet born, and, consequently, 
neither having done any good or evil, to obtain the 
approbation, or to provoke the resentment of their 
Creator ; that the purpose of God according to election 
might stand ; not of "works, or worthiness in the ob- 
jects of it, but cfthe grace of him that calleth : it 
was said concerning Jacob and Esau, as an instance 
of the divine procedure towards mankind in general, 
and as an evidence of the truth of the doctrine : the 
elder shall serve the younger* And again ; There is 
a remnant according to the election of g^ ace. This 
assertion the sacred disputant proceeds to confirm, 
by the following nervous argument — an argument 
taken from the nature of grace, as, contradistin- 
guished to all works and worthiness of every kind. 
And if by grace, then it is no more of works; other- 
wise grace is no more grace. But if it be of works, 
then it is no more grace ; otherwise work is no more 
work. In this passage the truth under consideration 
is asserted in the plainest manner, and confirmed by 
the strongest reasoning. So that if any submission 
of judgment and conscience be due to the positive 
dictates of the infallible Spirit ; if any regard ought 
to be paid to a demonstrative argument urged by the 
Lord's ambassador ; here they are due, and here 
they ought to be paid. For Paul teaches and proves 
that our election to eternal glory, must be either en- 
tirely of grace, or entirely of works ; grace and 
works being directly opposite. They cannot there- 
fore, unite in producing the same effect, or in pro- 
moting the same end. Whoever, then, acknow- 



incur Election. 31 

ledges any such thing as an election of sinners to fu- 
ture happiness, must necessarily maintain ; either, 
that the sole reason why they were chosen rather 
than others, was their own superior worthiness^ 
without grace being concerned at all in the choice ; 
and so their election'is an act of remunerative jus- 
tice ; or that they were equally unworthy of the di- 
vine regards as any of those that perish ; and so 
their election is an act of sovereign grace. One of 
these he must hold, in opposition to the other. For 
if there be any other alternative, the apostle's argu- 
ment is inconclusive. There is no reconciling expe- 
dient that can be devised by the wit of man. We 
mav attempt a coalition between works and grace, 
but it will be found impracticable ; while, in so do- 
ing, our pride and folly will be great, and our dis- 
appointment certain. For such an attempt would 
not only bring the greatest confusion into all our 
ideas about works and grace ; but, as far as possible, 
destroy the very things themselves. — Such persons 
as maintain the contrary hypothesis, may, to save 
appearances, say that election is of grace ; but if it 
be on a foresight of faith and obedience, there is in 
reality nothing of grace in it ; for grace is free fa- 
vour. On this supposition, election is no other than 
an appointment of a reward to its objects; on a fore- 
sight of the requisite conditions being prescribed, and 
performed by them. But, as such, it is an act of 
remunerative justice ; or at least, of fidelity and 
truth ; and cannot, without open violence to the 
common signification of the terms, be denominated 
an act of mere favour, or of pure benevolence. 

That it is the design of Paul, when handling the 
subject in his Epistle to the Romans, to exclude all 
consideration of human worthiness, and to resolve 
the election of those who are saved entirely into the 



32 Of Grace, as it reigns. 

grace of God, as infinitely free and divinely sovci 
eign, appears from those objections to which he re- 
plies. For the objections made, and the answers 
returned, are of such a nature as would appear quite 
impertinent, and without the least shadow of reason 
to support them ; on supposition that God, when he 
chose his people, had any regard to their superior 
worthiness, in comparison with those who perish. — 
The objections suppose, that the divine conduct in 
this affair is inequitable. But such a supposition 
could not have been made, such a charge could ne- 
ver have been laid against it, by any man of sense, or 
of the least reflection ; if the Almighty in the decree 
of election, had proceeded to distinguish between 
one man and another, according to their personal 
qualities and moral worth. 

The infallible writer having treated about God's 
distinguishing love to Jacob, and his rejection of 
Esau, starts an objection against the tenour of his ar- 
guing and the truth he maintained ; an objection, 
he knew, that was both plausible and common. — 
What shall we say, then; what will be inferred as 
the necessary consequence of our foregoing asser- 
tion ? Will any one dare to conclude, that there is 
unrighteousness with God, because he disperses, or 
withholds his favours, according to his own sove- 
reign pleasure ? Far be it ! Such a consequence will 
be held in the utmost abhorrence, by all who revere 
their Maker. — The apostle having rejected the 
shocking inference, in the strongest manner, pro- 
ceeds to confirm his assertions and to prove his 
doctrine. This he does by appealing to the ancient 
scriptures. For, He whose name is Jehovah, saith 
to Moses; I will have mercy on whom I will have 
mercy, and will have compassion on whom I -will 
have compassion. From which memorable and an- 



ty, our Election* 33 

cient oracle, he infers the following conclusion : So 
then, it is not of him that willeth, nor of him thai 
runneth, but of God that shozveth mercy* Hence it 
appears with striking evidence, that it was Paul's 
design to prove, not only that some of the fallen 
race were chosen, in contradistinction to others ; 
but also, that those objects of the divine choice were 
appointed to glory, not in consideration of any thing 
which caused them to differ from others ; but pure- 
ly, sloely, entirely, because it was the good pleasure 
of God to make them partakers of that mercy on 
which they had not the least claim, any more than 
those who perish. For, on a supposition of the con- 
trary, it does not appear that his quotation from the 
writings of Moses, and the conclusion he forms up- 
on it, were at all to his purpose ; but rather adapted 
to mislead his reader, and to bias his judgment in 
favour of error. 

The zealous and indefatigable teacher of heaven- 
ly truth, in prosecuting his subject, meets with ano- 
ther objection which he is equally careful to obviate. 
.For, after having asserted that Jehovah has mercy 
on whom he zvill, and whom he will he hardeneth, it 
is added ; Thou wilt say then unto me, Why doth he 
yet find fault with any of his creatures, or blame 
their conduct ? for who hath resisted his zvill, or 
rendered his purposes void ? — This objection ex- 
hibits a faithful mirror, in which every opposer of 
divine sovereignty may see his face and read his 
character. The most horrid and shocking conse- 
quences that are now charged on the doctrine of 
eternal, unconditional, and personal election, are 
here included and reduced to a small compass. 
This objection, in modern style, reads thus : 4 Ac- 
' cording to the Calvanistic doctrine of election, 
* men are mere machines. They are impelled to 
D 



34 Of Grace, as it reigns 

* this or that by a fatal necessity. They are no 
4 longer the proper objects of praise or blame, of re- 

* ward or punishment. Adieu, therefore, to every 
4 virtuous action and all praiseworthy deeds. Whe- 
4 ther we be righteous or wicked, here : whether we 

* be saved or damned, hereafter ; an arbitrary will 

* and a sovereign, omnipotent decree, are the cause 

* of all.' — Such persons, however, as are inclined to 
repeat the stale objection, may do well to consider, 
in what manner the apostle refutes it ; and how 
he treats the proud opposer of the sovereign prero- 
gative of the great Supreme. The objection is le- 
velled against the sovereignty of God, in making 
such an immense distinction between persons equal- 
ly unworthy of divine clemency. But, though bold 
and blasphemous to the last degree, the unerring 
teacher does not refute, or attempt to remove it, by 
informing the objector; That it was not his design, 
by the immediately foregoing assertion, to affirm, 
that the sole cause of that infinite difference which 
shall subsist to eternity between the state of one 
man and of another, equally guilty and alike mise- 
rable, considered in themselves ; was the sovereign 
pleasure of God. No ; he is far from giving any 
such hint ; but immediately recurs to the supreme 
dominion of Him who formed the universe, as a 
consideration of sufficient importance, and suffi- 
ciently clear, to establish the point. So far from 
softening his former assertions, however harsh they 
might seem, that he at once confirms the truth he 
asserted, and illustrates the propriety of his lan- 
guage. — In doing of which he suggests, that the 
objection, horrid as it is, catinot have the least force, 
or pertinency of application, except it were proved 
that the Majesty of heaven had not an absolute right 
to dispense his favours just as he pleases. But this 



in our Election* 35 

the resolute assertor of Jehovah's honour was not 
willing to grant. This he could by no means allow, 
without denying the God that is above. He, there- 
fore, boldly repels the confidence of the proud ob- 
jector by a strong exclamation, and a mortifying 
query. Mn/i bat, man I -who art thou that re- 
pliest against God P Shall a worm of the earth, an 
insect, an atom, arraign his conduct who is Lord of 
the universe, and pronounce it unrighteous ? Shall 
impotence and dust fly in the face of Omnipotence ? 
Shall corruption and guilt prescribe rules of equity, 
by which the Most Holy shall regulate his beha- 
viour toward the rebellious subjects of his boundless 
empire ? Far be it ! Woe to him that striveth with 
his Maker I Let the potsherd strive zvith the pot- 
sherds of the earth ; but let not the despicable frag- 
ment presume to make war upon heaven ; lest di- 
vine wrath, like a devouring fire, break out and 
consume it. 

The zealous'and cautious disputant, having se- 
verely rebuked the opposer's folly and arrogance, 
proceeds to confirm his assertion, and to illustrate 
the momentous truth by a familiar instance, and by 
appealing to the common sense of mankind. Shall 
the thing formed say to him that formed it ; Whij 
hast thou made me thus P For example : Hath not 
the potter power over the clay, of the same lump to 
make one vessel to honour, and another to dishonour P 
none can deny it. Is this power allowed, by the 
common consent of mankind, to belong to the mean- 
est artificer ; and shall it be denied to him who 
is the Former of all things ? Such a denial would 
be a monstrous compound of absurdity and blas- 
phemy. — The apostle now proceeds to apply his 
illustration. What if God, willing to show his wrath 
and to make his power knoxvn y having endured with 



8 6 Of Grace, as it reig.?is 

much long-suffering the vessels of wrath fitted fat* 
destruction, by their own rebellion against him, 
should, in the end, pour out his vengeance upon 
them ; who shall dare to pronounce his conduct un- 
righteous I And, what if the same sovereign Being, 
ihat he might make known the riches of his glory on 
the vessels of mercy, which he had afore prepared 
■unto glory, determined to manifest infinite love in 
their complete deliverance from deserved destruc- 
tion, who has a right to complain ? Shall the eye of 
any be evil, because their offended Maker is good ? 
Has he not an eternal right to do what he will with 
his own ? Or, is he a debtor to any of his creatures ? 
if so, they shall be fully recompensed. — Shall every 
petty sovereign, in the kingdoms of this world, be 
allowed to choose his own favourites ; and, in cer- 
tain cases, to manifest his clemency to some delin- 
quents, while he leaves others to suffer the desert 
of their crimes, without being subject to the control 
of his meanest subjects in the performance of those 
sovereign acts ? and shall he who rules over all be 
denied the exercise of his supreme, royal preroga- 
tive? Absurd, in supposition! impossible, in fact! — 
But though God bestows his favour on whom he 
pleases, yet, as he is an infinitely wise agent, he must 
always have the highest reason for what he does. 
Divine sovereignty, therefore, must not be consider- 
ed as a blind partiality, or a dictate of mere will 
without wisdom ; but as the exercise of an all com- 
prehensive understanding, and of a will that is in- 
flexibly right, ordering all the affairs of Jehovah's 
vast empire for the manifestation of his own glori- 
ous attributes. To conceive of a sovereign decree, 
as detached from wisdom and rectitude, is to pic- 
ture to ourselves the conduct of a Turkish despot ; 
not the appointment of Him that governs the world. 



in our Election, 37 

The love of God to his offending creatures must 
be considered, in the whole of its exercise, as under 
the direction of his divine understanding : and as 
his boundless intelligence comprehends all possibil- 
ities, his love must be consummately wise in all its 
operations. The supreme perfection of Jehovah's 
nature forbids our supposing, that he can decree 
without wisdom, any more than govern without 
rectitude, or punish' without justice. Hence the 
apostle^ when discoursing on that profound subject, 
eternal predestination, concludes thus ; 0, the depths I 
■ — of what? An arbitrary will, or an absolute so- 
vereignty, detached from wisdom \ far from it. But 
of, the riches, both of the wisdom o«t/ knowledge 
of God! — To resolve those eternal decrees, which 
constitute the great plan of Providence, into the 
divine will, detached from divine wisdom ; is nei- 
ther the doctrine of Scripture, nor agreeable to 
sound reason — is to represent the supreme Lord 
under the notion of an Eastern tyrant, rather than 
to give an idea of GOD, only wise. 

If, then, we consider the Almighty as choosing 
any of the fallen race to life and happiness, we be- 
hold him exercising the mercy of a compassionate 
Father, to his miserable offspring. But if we con- 
sider him as choosing this person rather than that, 
when both were equally wretched ; we view him as 
vested with the character of a sovereign Lord, and 
as the sole proprietor of his own favours. If, there- 
fore, the question be asked ; Why any were chosen 
to salvation, when all deserved to perish ? The an- 
swer is ; Because our Maker is merciful. But if 
it be further asked ; Why Paul, for instance, was 
chosen rather than Judas ? The answer is ; Because 
he is Lord of all, and has an indisputable right to do 
what he will with his own.— But if this answer will 
D 2 



38 Of Grace, as it reigns 

not satisfy the curious inquirer, he is directed by 
the Spirit of inspiration to ask the potter, what was 
the reason of his very different procedure with the 
same lump of clay ; and why he formed the vessels 
into which it was wrought, for such different and op- 
posite uses I The artificer will readily answer, as 
directed by common sense ; 4 Not any thing in the 
*clay itself; but my own deliberate and free choice. 
* For it was of the same kind, and possessed the 
' same qualities, throughout the whole mass : nor 
4 could one part dictate how it would be formed, or 
c for what uses, any more thai> another.' Thus the 
most ignorant potter, without hesitation, would as- 
sert a kind of sovereignty over his clay. And are 
not mankind in the hand of God, as clay in the hand 
of the potter? Or, shall Jehovah's sovereignty over 
his offending creatures, be inferior to that of a puny 
mortal over passive matter? Reason and revelation 
forbid the thought. — In election, therefore, we have 
a striking display of divine grace in its utmost free- 
ness ; and of God's dominion in its highest sovereign- 
ty. Of the former, toward the vessels of mercy; 
of the latter, toward all mankind. That, we behold 
with admiration and joy ; this, we revere in silence: 
well remembering who it is that says ; Be still, 

AND KNOW THAT I AM GOD. 

Having shown, in the preceding paragraphs, that 
election is an act of sovereign grace ; I now proceed 
to consider the great end which the supreme Lord 
intended by it. The ultimate end is his own eternal 
glory; and, subordinate to it, the complete happiness 
of all his people. The glory of the supreme Being 
is, as before observed, the final cause of all the eter- 
nal counsels, and of all divine operations ; especially 
of those which respect the salvation of sinners. 
They were all designed for the praise of his 

GLORIOUS GRACE. 



hi our Election* 39 

Too ready we are to imagine, that the purpose 
and pleasure of God terminate in the happiness of 
those that are chosen, and in the misery of those re- 
jected ; as though the eternal felicity, and the ever- 
lasting torment of sinful creatures, were the final 
cause of the divine decree. But this is a great mis- 
take, and represents the doctrine of predestination 
in a very false, as well as unfavourable light. For 
as it would be pregnant with blasphemy to suppose, 
that he who is supremely blessed and supremely 
good, should take delight in the infinite misery of a 
rational being, without reference to a further and no- 
bler end^ ; so we cannot conceive, on any principles 
of reason, or of scripture, that he should propose 
any thing short of his own glory in the wonderful 
ceconomy of human salvation. For as it would be 
highly injurious to the divine character to suppose, 
that the misery of apostate creatures is the ultimate 
end at which the eternal Sovereign aims, in the dam- 
nation of those who perish ; or that any thing short 
of his own glory, in the displays of his spotless pu- 
rity and inflexible justice, was the end which he had 
in view ; so it would be greatly unworthy of his in- 
finite wisdom and boundless perfection for us to im- 
agine, that the glory of his own grace, and the ever- 
lasting honour of all his adorable excellencies, were 
not his supreme design in the free election and com- 
plete felicity of all his people. Does he execute 
vengeance on any of the works of his hands ? it is to 

* It is indeed said, I will laugh at your calamity,- I will mock 
when your fear cometh. But then, as the learned Vitringa ob- 
serves ; ' Quod de Deo anthropopathos dictum prudenter intel- 
' lig ; debet ; non vere, acsi exitium hominis miseri, et stulti- 
' tia sua voluntaria pereuntis, Deo, delectationem adferat ; fed 

* quod mala, quae gravissimi peccatoresjusteperserunt, maxime 

* conveniant rationibus Divinae justitiae, in cujus exercitio Deus 

* acquiescit, et sibi placet.' Comment, ad Canticum Most?, p. 133, 



40 Of Grace, as it reigns 

demonstrate the infinite opposition of all his perfee* 
tions to moral evil, and for the honour of his eternal 
justice, as a righteous Governor. Does he spare 
any of the. rebellious subjects of his vast dominions, 
and save them from the death they deserved ? it is 
to display his mercy, in connection with truth and 
righteousness, and for the glory of all his unchange- 
able attributes. We may therefore conclude with 
Paul, that the great end of election, and of all its con- 
sequent blessings, is no other than to make k?iown the 
riches of god's glory otithe vessels of 'mercy. 

As the eternal glory of God, in the consummate 
happiness of all his chosen, is the exalted end of the 
decree of election ; so the means appointed to ac- 
complish the wonderful design, are equally worthy 
of infinite wisdom. They are such as proclaim, the 
just God and the Saviour ; such as demand the testi- 
mony of conscience, that the Lord is holy in all his 
ways, and righteous in all his works. — The princi- 
pal of these means undoubtedly are, the incarnation 
of the eternal Son, and his divine mediation ; the 
sanctification of the Spirit, and belief of the truth. 
For thus we read : God hath appointed us to obtain 
salvation by our Lord Jesus Christ — He hath chosen 
you to salvation, through sanctification of the Spirit 
and belief of the truth. — Redemption by the blood of 
Jesus, and sanctification by the Spirit of God, are 
equally necessary to accomplish the great design. 
For as there is no remission without shedding bloody 
so without holiness, no man shall see the Lord. As 
none shall be condemned to final perdition, but those 
who did such things as were worthy of death y so 
none shall enjoy the inheritance of glory, but those 
whom impartial justice shall entirely acquit, and 
immaculate holiness completely approve. And as 
none of the damned shall ever be able to assign any 



in our Election* 41 

jthercauM of their infinite punishment, but that sin 
which they Freely committed; so all the elect shall 
ascribe their salvation, to the grace of God and the 
work of Immanuel. We may therefore conclude, 
that though Christ and his mediation were not the 
cause of election ; yet his obedience and death were 
the grand means appointed for the execution of that 
gracious purpose. And though the Almighty chose 
no man to glory, because of his future faith and obe- 
dience, yet provision was made, in the sovereign 
decree, for the sanctification of all its objects, prior 
to their enjoyment of blessedness. 

The purpose of God in election is immutable, and 
infallibly connected with the eternal felicity of all its 
objects. That this decree is unchangeable, appears 
from the immutability of the divine purposes in ge- 
neral. For there is the same reason that the ap- 
pointment of God, in the choice of his people, should 
unchangeably stand, as there is for any other of his 
eternal designs; and that immutability is stamped 
upon the divine decrees in general, the scriptures 
abundantly show. Thus it is written : The Lord 
of hosts hath purposed, and who shall disannul it ?— 
My counsel shall stand, and I will do all my pleasure 
— He is in one mind, and who can turn Him f and 
what his soul desireth, even that He doth — To show 
unto the heirs of promise the immutability of his coun- 
sel — Who hath resisted his zvill? — That the purpose 
of God according to election might stand — With whom 
is no variableness, neither shadow of turning*. 

Nor can we suppose that God should reverse his 
decrees, or alter his purposes, without impeaching, 
either his omniscience, as though he did not foresee 

* Isa. xiv. 27. and xlvi. 10, Job xxiii. 13. Ueb. vi. 17. Rom 
is. 11, 19. James i. 17, 



42 Of Grace, as it reigns 

the events that would happen ; or his power, as if 
he were not able to execute his own designs : nei- 
ther of which can possibly attend that infinite Being 
whose will is fate, and whose word is the basis of 
the universe. — If God were to change his mind, it 
must be either for the better or for the worse. If 
for the better, he was not perfectly wise in his for- 
mer purpose. If for the worse, he is not wise in his 
present resolve. For there can be no alteration 
without a tacit reflection, either on the past or on 
the present determination. If a man change his 
resolution, he is apprehensive of some defect in his 
former purpose, which moves him to such a change : 
and this must arise, either from a want of capacity 
to foresee, or from not duly considering the object 
of his counsel. But neither of these can be suppo- 
sed of Him who is supremely wise, without deny- 
ing his Deity. A change of purpose may, indeed, 
be an act of wisdom in the rational creature ; but 
it supposes folly in his former conduct, which is in- 
consistent with consummate perfection. — The only 
wise God had no occasion for second thoughts. As 
he is wise to perfection, he sees no cause of revers- 
ing his purposes. As he is boundless in power, he 
is subject to no control in executing his will, or 
in making his people partakers of those blessings 
he designed for them. To suppose, therefore, that 
any who were chosen to eternal glory should finally 
fail of enjoying it, is an imagination absurdly impi- 
ous j as it suggests a charge of palpable imperfec- 
tion against Jehovah, and would make him alto- 
gether such an one as ourselves. 

That election is infallibly connected with eternal 
happiness, appears from the following reiflarkable 
passage. Whom He did predestinate, them he also 
called; and whom he called, them he also justified ' i 



m our Election 43 

andxvhom he justified, them he also glorified. What 
shall rue then say to these things f — If God be for us, 
zvho can be against us P If the purpose of God in 
election be not immutable ; or if the objects of it 
might possibly fail of the glorious end ; there would 
be no certain connection between the several bles- 
sings that are here mentioned. On such a supposi- 
tion> to argue as the apostle does, from the past 
election of any persons, to their future glorification, 
would be exceedingly weak,and the inference a gross 
inconsequence. Nor would there have been any 
propriety in his joyful exclamation ; What shall rue 
then say to these things P nor any solid foundation 
for this bold conclusion ; If God be for us, zvho can 
be against us ? For, admitting that God may possi- 
bly change his purpose; or, that his decree may 
prove weak and ineffectual, so that in any instance 
the event designed by it may not be produced; there 
was but little reason for Paul thus to exclaim in admi- 
ration and joy, or with confidence thus to conclude 
upon his everlasting happiness, from the. considera- 
tion of God's electing love. To impute such un- 
meaning and inconclusive argumentation to him, 
would be an high reflection upon him, as Gamiliel's 
pupil; would be absolutely inconsistent with his 
more exalted character, as an amanuensis to the 
Spirit of wisdom. We may, therefore, safely con- 
clude, that election to future happiness, and the cer- 
tain enjoyment of it, cannot be separated. For 
zvhom he did predestinate — them he also glorified. 

Having considered this important truth under the 
several foregoing views, I shall now proceed to show 
that it is a doctrine according to godliness; and that 
it is nobly adapted to promote the holiness and com- 
fort of true christians. As an article of that faith 
which was once delivered to the saints ; as an in- 



44 Of Grace, as it reigns 

fallible truth of the gospel, its tendency must be sa 
lutary, its influence must be sanctifying, on all who 
cordially embrace it. Such will ever find, that it 
wears the most friendly aspect on their progress in 
real holiness, and on their enjoyment of substantial 
peace. Could it be proved, that it has no influence 
on these, we might venture, without hesitation, to 
renounce it as an error, and to abhor it as an enemy. 
For that is no part of evangelical truth, which, in 
its genuine tendency, is not adapted to promote the 
happiness of real christians, and to advance the in- 
terests of true holiness. This, however, is not the 
case with the doctrine under consideration. For a 
frequent and devout meditation upon it, by those who 
are taught from above, and who view it in its proper 
connections, is evidently calculated to humble their 
souls in the dust before the eternal Sovereign ; to 
enflame their hearts with love to his adorable name ; 
and to excite their gratitude for benefits received 
and blessings expected. Consequently, their ho- 
liness and comfort must be advanced by it ; for hu- 
mility, love, and gratitude, are the vitals of real 
religion. As these abound in the heart, our spiri- 
tual joys are increased, and our Maker is glorified. 
As these abate, we lose the favour of divine things, 
and the interests of religion decline. Where these 
have no existence the most extensive round of duties, 
the most costly and shining performances, are of no 
esteem in the sight of God. 

This doctrine is adapted to promote genuine hu- 
mility. For it shows that all mankind, in their na- 
tural state, are equally obnoxious to wrath and ex- 
posed to ruin ; and, exclusive of that grace which 
appears and reigns in election, that their condition 
is absolutely desperate. It allows not the least liber- 
ty for any. of the sons of men to claim superior 



in our Licet ion* 45 

worth, or to glory over their fellows. When self- 
admiring thoughts arise in the christian's breast, it 
stops them short with the needful and sharp rebuke ; 
Who maketh thee to differ ? and zuhat hast thou thai- 
thou didst not receive ? Now if thou didst receive it y 
why dost thou glory as if thou hadst not received it ? 
Those, therefore, who are the favoured objects of 
distinguishing love, and who look for salvation by it ; 
discovering that their persons are alike sinful and 
their state equally wretched, considered in them- 
selves, as the persons or state of those that finally 
perish ; cannot according to the genius of this doc- 
trine, but lie low in humility before God. Being 
fully convinced that the eternal choice of their per- 
sons was not on account of the least possible dif- 
ference between themselves and others ; and that 
the whole reason of their hope centres in that grace 
which might have been manifested to others, had 
the great Sovereign so determined ; they are at all 
times free to acknowledge, that the chief of sinners, 
and the most worthless objects, are their proper 
characters. The influence of this humbling truth 
they feel in their consciences, and their ardent desire 
is to express it in their lives. 

Let us attend the believer in his secret retire- 
ments : let us, behold him on his bended knee, and 
hear him pouring out his soul to God. In his in- 
tercourse with Heaven, at the throne of grace, his 
language will be to the following import. 4 Thou 
4 Great Supreme, who art glorious in holiness, 
/and the infinite Sovereign of all worlds; who 
; humblest thyself to heboid the things that are in 
' the highest heavens ; whose condescension is un- 
4 speakably great, in deigning to regard the persons 

* or services of the most holy and exalted creatures ; 

* didst thou consider me in my low estate, as a fal- 

E 



46 Of Grace, as it reigns 

c len creature and a miserable sinner? Did thy 
' everlasting love fix on vie as its object, when I 
c might, with the greatest equity, have been marked 
4 out as a victim for eternal justice ? Is not my per- 
4 son polluted and my state by nature damnable ? 

* Was not my original depravity as great, and are 
1 not my actual transgressions as numerous, as any 
4 w r hich can be found among the apostate sons of 

* Adam ? And hast thou determined to make ?ne an 
4 everlasting monument of sparing mercy, while 
4 millions are left to suffer the awful desert of their 

* crimes ? — Nothing in me couklst thou behold, 
4 but a shocking compound of impurity and folly, 
4 of guilt and wretchedness. Nothing in my con- 
4 duct couldst thou foresee, but what was adapted 
4 to provoke thy abhorrence, rather than to obtain 
4 thy regard. O, thou majestic Being ! wKy such 
4 mercy to a .hardened rebel? why such love to an 
4 inveterate enemy ? Obliged I am, in the court of 
4 conscience, to plead guilty to the complicated 

* charge which thy own righteous law exhibits 

* against me. Motive, or cause, of thy tender re- 
4 gards, I can find none in myself. Thy own so- 
4 vereign will, thy own free pleasure ; these are the 

* only cause why mercy is manifested to me, of sin- 
4 ners the vilest. For should a wretch who is now 
4 in hell advance a claim on thy favour, grounded 
4 on his own worthiness, I must acknowledge it as 
4 well founded as any to which I can pretend. — 
' Pride/ thou most detestible of all tempers, for 
4 ever depart from my breast ? Humility ! thou fair- 
4 est flower of heavenly origin, xhou brightest or- 
i nament of the christian character ; be thou my 
c constant companion, be thou the livery in which 
' I shall always appear! Shall a miscreant, who 
4 might have been justly doomed to damnation'; 



in our Election. . 47 

* shall a worthless worm, that is beholden to grace 
4 for his all, entertain aspiring thoughts, or assert his 
c own importance ? as well might Lucifer himself 
4 challenge a seat in paradise. — O, my God ! let 
4 me but view thy electing love in all its freeness, 
4 and thy distinguishing favour in all its sovereignty, 

* and I shall be truly humble. Then shall my soul 
4 lie low in the dust, and reigning grace shall 

* have the glory of all my salvation. Whatever 
4 blessings I now possess, whatever enjoyments I 
4 hereafter expect, I freely acknowledge the unri- 
4 vailed honour belongs to Thee.' 

Nor is the doctrine maintained less adapted to in- 
flame the heart with sacred love. Love is of God: 
he, therefore, "who dwells in love, dtvells in God, and 
God in him. 4 Didst Thou, who needest not the 
fc services of angels ; who art infinitely perfect and 
4 infinitely happy in thy own eternal self ; will the 
4 elect and regenerate soul say — didst thou enter- 
4 tain thoughts of love toward me, before the foun- 
4 dations of the world were laid ? Did thy purposes 
i of communicating bliss terminate on a worm so 
4 mean, on a wretch so vile ? How precious are thy 
4 thoughts unto me, O God ! how great is the sum of 
4 them /—Didst thou record my worthless name in 
4 the book of life, and constitute me a member of 
\ that mystical body of which Christ is the head? 
4 Were my person and all my immortal interests 
4 consigned over, by an irreversible grant, into the 
4 hands of thy only Son, as the appointed Media- 
4 tor in order to secure my eternal happiness beyond 
4 the possibility of a failure? Didst thou, my God ? 
1 in the original plan of salvation, provide for the 

* honour of thy justice, as well as the glory of thy 
6 grace, by appointing a Surety to perform the obe- 

* dicnce to which I am bound, as a creature j and, 



48 Of Grace, as it rtigns 

4 to suffer the punishment that I deserve, as a cri- 
c minal ? And, in order to effect the amazing de- 
4 sign, didst Thou determine, before I had a being, 
4 or time commenced, to deliver up the Son of thy 

* love, clothed in humanity, to the stroke of in- 
4 censed justice, and to the execrable death of the 

* cross ? and all this to rescue and save, to enno- 
4 ble and dignify — what ? be astonished, O ye hea- 
4 vens, at this ! — a rebellious worm, a despicable in- 
4 sect t elated with pride, and replete with enmity 
' against Thee, thou greatest and best of beings ! 
4 Stupenduous goodness ! Marvellous grace ! O, 
4 my God \ was I the object of thy eternal choice, 

* when viewed by omniscience as fallen under guilt, 

* and sunk in ruin ; loathsome as the dunghill, and 
4 abhorrent as hell ? and shall not my best affec- 
4 tions and warmest love be devoted to Thee ? 
4 Didst Thou number me among the objects of 
4 grace, when thou mightest with honour to thy 
4 crown and dignity, as a righteous Governor, have 
4 consigned me over to endless perdition ; and shall 
4 noc my heart flame with love to thy adorable 
4 name i Didst Thou love and choose me, when 
4 deformed and filthv, possessed of dispositions partly 
4 brutal, and partly diabolical ? Art thou infinitely 
4 amiablt in all thy perfections, and completely righte- 
4 ous in all thy ways, and shall not my very soul love 
4 and adore Thee ? Hast Thou, of thy mere grace, 
4 distinguished me as an object of thy complacential 
4 regards : and shalt not Thou be the object of my 
4 w irmest passions and most intense desires ? Yes, 
4 blessed Lord ! Come, possess my heart and sway 
4 my affections! Thine they are, and thine, through 
4 grace they shall ever be. Depart from me, ye 
4 rivals of my God ! Ye idols of unregenerate hearts, 

* pleasure, wealth, pomp, and power, get you 



in our Election, 49 

' hence ! Address me no more with your soft soli- 
4 citations ; entice me no more with your gilded 
c baits. Jehovah has condescended to take me for 
' his own : I choose him for my portion, I love him 
' as my all.' 

A devout consideration of this momentous truth, 
is also a noble incentive to gratitude. Gratitude is 
a delightful disposition, and an amiable temper. — ■ 
It burns in heavenly bosoms, tunes the harps of ce- 
lestial choirs, and gives the sweetest accent to all 
their songs. Love to the infinitely amiable God, 
and gratitude to him for his boundless beneficence ; 
these enter into the essence of all religion ; these 
are the very life and soul of all intellectual happi- 
ness. In proportion, therefore, as these are promo- 
ted, the holiness and comfort of mankind are ad- 
vanced. That an interest in the election of grace, 
and a sense of it warm on the heart, are a powerful 
incentive to the most generous gratitude, we may 
boldly assert, as we have an authority which none 
can dispute. Paul, we find, when contemplating the- 
riches of grace in eternal election, breaks out in the 
following language. Blessed be the God and Father 
of our Lord Jesus Christ, zvho hath blessed us xvith 
all spiritual blessings in heavenly places in Christ; 

ACCORDING AS He HATH CHOSEN US IN HlM, BE- 
FORE THE FOUNDATION OF THE WORLD. Again : 

We are bound to give thanks ahvay to God for you, 
brethren, beloved of the Lord ; because God hath 

FROM THE BEGINNING CHOSEN YOU TO SALVATION. 

Such are those grateful acknowledgments the apos- 
tle makes, on the behalf of himself and his brethren, to 
the Author of all good, in reference to their election, 
and similar will be the sentiments of gratitude in 
every regenerate heart, in proportion as this impor- 
tant truth is known and experienced. 
E2 



50 Of Grace , as it reikis. 

Let us once more listen to the devout addresses 
and humble acknowledgments of the believer, when 
bending the suppliant knee before his Father. 4 O 
4 Thou, that art infinitely exalted above all blessing 
1 and praise ! what shall I render to Thee for all thy 
4 benefits ? Hast thou my Father, and thou my God, 
4 chosen me to holiness, chosen me to eternal life, 
' and that of thy mere grace ; and shall not thy 
4 glory be the end of ail my actions, while I possess 
4 either breath or being? Didst thou enter into an 
4 everlasting covenant with the Son of thy love, to 
4 save me from final ruin and bring me to immortal 
6 bliss ; and shall not I freely engage with hand and 
4 heart to be thine for ever I Thine I am, by right 
4 of creation; thine I am, by electing love; and 
4 thine I would eternally be, in the performance of 
4 every duty, and in the exercise of all my powers. 
4 Were*the treasures of infinite wisdom displayed 
4 in contriving the way, and in appointing the ne- 
4 cessary means for my complete felicity ; were the 
4 stores of unbounded mercy and the riches of sove- 
4 reign grace, laid open in the eternal counsels of 
w peace on my behalf; and shall not my life, my 
4 soul, my everlasting all, that are saved at such an 

* expense, be devoted to Thee ? Bind me, O bles- 
4 sed God! for ever bind me to thyself, with the 
4 delightful cords of love ; that I may never desert 
4 thy service, that I may never dishonour thy name. 

* Dishonour Thee ? painful thought! May I ever 
k choose to die a thousand deaths rather than act a 

* part so disingenuous. Hast thou chosen me out 

* of the world ; didst thou pity and spare my guilty 
4 soul, while numbers were left in their perishing 
v state ; and, do not reason and conscience, do not 
4 all the sentiments of honour and gratitude of which 
4 the human heart is susceptible, conspire with cii- 



in our ElccUoJi* , $J 

' vine revelation to show, that lam laid under inft- 
* nite obligations to admire thy goodness, and con- 
1 tinually to speak thy praise ?. Such an everlasting 
4 and immense distinction as Thou hast made in 
4 election, between creatures equally deserving of 
4 punishment, challenges, from the objects of discri- 
1 minating love, all possible thankfulness. Lord here 
4 I am thy devoted servant! To love and adore 
4 thy perfections, to know and perform thy will, be 
4 - all my delight and all my employ. I bow before 
4 Thee, and acknowledge myself entirely thine. I 
4 give myself entirely to thy disposal, as my only 
4 and sovereign Lord. As unformed clay in the 
4 hand of the potter, to be moulded and fashioned 
4 according to thy own will, I commit myself and 
4 all my concerns to Thee.' — Such is the salutary 
tendency of this doctrine, and such the language of 
all that are truly acquainted with it, in proportion as 
faith is in exercise. 

I But however comfortable this truth may be, to 
such as are persuaded of their, interest in the love of 
God; is it not adapted to discourage the inquiring 
soul, and to overwhelm the awakened sinner with 
desponding fears ? Does it not administer abundant 
occasion for the anxious mind thus to reflect? 4 I 
4 know not whether Christ and his salvation htfree 
' for me. If I be not of the number of God's elect, 
' I have evidently no interest in him, nor in any 
' thing that he has done. Consequently, how much 
' soever I may desire to believe and be saved by 
4 him, I never shall, if not ordained to eternal life. 7 
This objection, however plausible it may seem, or 
however much the conscience of an awakened sinner 
may be harassed by it, is weak and impertinent. It 
supposes that a person must know the divine appoint- 
ment concerning him ; that he must, as it were, pe- 



$2 Of Grace, as it reigns 

ruse the eternal roll of God's decrees, and read his 
name in the book of life, before he can upon solid 
grounds apply to Christ for salvation. But this is 
a grand mistake. 

Let me illustrate the point. When food is pre- 
sented to a person pinched with hunger, would it be 
wise, would it be rational for him to hesitate about 
the propriety of using it, because he does not know 
whether his Maker has appointed that he shall be 
nourished by it I though at the same time he well re- 
members, that man does not live by bread alone, but 
by every zvord which proceedeth out of the mouth of 
God : and therefore supposing he eat it, without the 
concurrence of Providence it will be of no service 
to him. Would he not rather say ; 4 Meat was made 
4 for the use of man : I feel my need : I will endea- 
4 vour to use it, therefore, as the appointed mean of 
4 satisfying my craving appetite, and of supporting 
* my animal frame ?" — Now Christ is the bread of 
life, and the food of our souls. This heavenly food 
was provided by grace, is exhibited in the gospel, 
and freely presented to all that hunger, without any 
exception. What, then, has the awakened sinner to 
do, but, as the Lord shall enable him, to take, and 
eat, and live for ever ? It is very evident, that he 
has no business to inquire about any further right 
to partake ; since it was not provided for sinners, 
nor can be of use to them, under any other charac- 
ter, or considered in any other light, than that of 
miserable objects who are starving for want of spi- 
ritual food. 

According to this doctrine, complete provision is 
made for the certain salvation of every sinner, how- 
ever unworthy, who feels his want and applies to 
Christ. The gospel is not preached to sinners, nor 
are they encouraged to believe in Jesus, under the 



in our Election* g J 

formal notion of their being elected No : these ti- 
dings of heavenly mercy are addressed to sinners, 
considered as ready to perish ; and all the blessings 
of grace are displayed for their immediate relief, as 
convinced that such are their state and character. 
All, without any exception of persons, or any regard 
to worthiness, who apprehend their danger and feel 
their want ; are invited by the Lord Redeemer to a 
participation of spiritual blessings, previous to any 
inquiries about their election, that being a following 
consideration. The order established in the econo- 
my of grace, and in reference to this affair, does not 
require perishing sinners to prove their election be- 
fore they are permitted, or have any encouragement, 
to trust in Christ for complete deliverance : but, see- 
ing their state, they have all the encouragement 
which the word of Jehovah can give, without hesita- 
tion to rely on the Saviour ; and all the assurance 
which the oath of God can impart, that m so doing 
they shall obtain pmdon for their sins and peace for 
their consciences ; a freedom from wrath, and the 
enjoyment of glory. These things are evident from 
the tenour of divine revelation ; and to conceive oth- 
erwise, proceeds on a mistake of the doctrine, and 
is followed by an abuse of the truth. Consequent- 
ly, it administers no real' occasion of discouragement 
or fear, to the inquiring soul or the sensible sinner, 
to none of the human race, in whose esteem a Saviour 
from the guilt and power of sin would be precious 
or welcome. As to those who are dead in sin and 
unconcerned about their souls, or that have an high 
opinion of their own righteousness ; the Redeemer 
with all his glory, and the gospel with all its bles- 
sings are despised by them, so that they must be out 
of the question. 

Hut may : it not be inferred, c That this doctrine 



54 Of Grace, as it reigns 

' is calculated to countenance spiritual sloth, and to 
4 encourage licentious practices, in those who con- 
c elude that they are in the number of the favoured 
* few?' — That none who are so persuaded will find 
themselves deceived in their expectations, I dare 
not assert. I will not therefore affirm, that there 
are no instances of persons professing to believe the 
evangelical doctrine, and pretending to an interest 
in the heavenly blessing; who do not abuse the for- 
mer, and who may not fall infinitely short of the 
latter. But this I will boldly affirm, that whoever, 
from such a persuasion, encourages himself in spi- 
ritual sloth, or licentious practices, is guilty of base- 
ly abusing the doctrine of grace, which, in its own 
nature, has a directly contrary tendency ; and marks 
himself out as a vessel of eternal wrath, rather than 
an object of Sovereign mercy. 

Nor can this objection have any force, except it 
were proved ; That the infinitely wise God has ap- 
pointed the endy but entirely forgotten the means 
which are necessary to attain and enjoy it. A sup- 
position this, highly unworthy of his character, and 
contrary to his express declarations. For though the 
eternal Sovereign had no respect, in the choice of 
his people, to any thing in them that was worthy of 
his regard, or to any good works foreseen ; yet his 
professed design in their election was, that theij 
might be holy and without blame before him in love* 
This being the design of God respecting his chosen, 
it would be strange indeed, strange to a wonder, if 
the revelation of his immutable purpose should have 
a tendency to make them quite the reverse, and 
prove an incentive to their vilest lusts! — It is writ- 
ten, God hath from the beginning chosen you to sal- 
vation. How ? According to this bold objection one 
would suppose it was in such a way, as allowed them 



in our Election. 55 

' larger scope and greater liberty for gratifying their 
licentious passions and lawless appetites, than cor- 
rupt nature could otherwise have enjoyed— -in such 
a way, as pays no regard to the interests of holiness ; 
as makes no provision for the honour of God in a 
christian conversation. If this could be proved, the 
doctrine would deserve the utmost abhorrence : but 
it is far from being the case. For^the objects of 
this gracious purpose, we are expressly informed 
by the oracle of heaven, were chosen to salvation 

THROUGH SANCTIFICATION OF THE SPIRIT, Cilia J be- 

lief of the truth, Sanctifi cation of the Spirit may 
be considered not only as an appointed and honour- 
able mean of attaining that exalted end, the salvation 
of the soul and the glory of God ; but also as an 
essential part of that salvation to which they were 
chosen, which is begun on earth and completed in 
glory. Taken in either view, it is obvious that this 
instructive and important text is a full proof, that 
the objection alleged is quite impertinent, and en- 
tirely void of truth to support it. Consequently, 
that those who make it are influenced, either by 
gross ignorance,'or inveterate prejudice. For hence 
it appears, that the holiness and the happiness of 
God's people, are equally secured by the divine pur- 
pose.— Besides,those, and those: only, who live by faith 
on Jesus Christ, and walk in the ways of obedience, 
have any evidence that they are the elect of God. 
In proportion, therefore, as they lose sight of the 
glorious object of their dependance, and deviate 
from the paths of holiness, they lose sight of their 
interest in distinguishing love. So that their inward 
peace and spiritual joy are greatly concerned in a 
pious conduct. 

Nor is the' following objection, so frequently and 
violently urged, any more to the purpose. 4 If this 



56 Of Grace, as it reign;. 

\ doctrine be true,' say our opponents, c there is Hi 
i tie or no occasion for the use of means, in order 
' to attain salvation. For if we are elected, we shall 
4 be saved without them ; and if not, they will 

* prove abortive. On such a supposition, all our 
\ prayers, and tears, and strivings j all our circum ■ 

* spection and self-denial, will be of no avail. We 
\ may therefofe as well take our ease and rest con- 
I tented. A profession of religion is an useless thing. 
' for the final event is fixed by a predestinating God, 
J and who shall reverse it?' — This objection agrees 
with the former in supposing that the end is decreed 
without regard to the means. A palpable fallacy, 
and pregnant with great absurdities.: Let us apply 
the principle, on which the objection proceeds, to 
the common affairs of life. I take it for granted, 
that there is a superintending Providence over all 
human affairs, over all our minutest concerns. If 
so, either the great Ruler of the world from ever- 
lasting determined what he would do, in all that infi- 
nite variety of circumstances in which any of his 
creatures should ever exist, or he did not. If not, 
innumerable millions of new determinations must 
have arisen. in the eternal Mind since the world be- 
gan, respecting his conduct toward his creatures ; or 
he must have acted without any prior determination 
at all, and so without a plan ; neither of which cor- 
responds with our ideas of an infinitely perfect A- 
gent. If he did, from eternity, determine upon his 
conduct, and form the extensive plan of his future 
operations respecting rational creatures ; then, it is 
evident, the objection lies with equal force against 
our using means, or exerting endeavours, in order 
to obtain any promising advantage, or to avoid any 
threatening evil in common life, as it does against 
making use of means in the important concerns of 



4# mr Election. 5Y 

ollT souls, and In reference to a future world. For 
it is absurd to suppose, that the divine purpose can 
be made void, any more in the one case than in the 
other. According to this way of arguing, trade and 
commerce, the labours of husbandry and all the 
employments of life must be at a stand. For who, 
among all the busy mortals on earth, can foretel the 
event, or ascertain success ? Who can tell, however 
promising the prospect, but Jehovah's purposes may 
render all his contrivances and all his painful indus- 
try entirely fruitless ? Nay, further, upon this prin- 
ciple, we must not eat our common food, nor seek 
the needful refreshments of sleep ; for it must be 
confessed, that we are absolutely ignorant what the 
purposes of God may be, as to the event, in either 
case. If it be his determination that we shall enjoy 
health and vigour, what occasion for the one or the 
other ? and if not, what good will they do us ? For 
his purpose shall stand, and he xvilldo all his pleasure. 
But who, notwithstanding this, ever took it into his 
head to adopt the principle, and thus to apply it, in 
affairs of the present life I None, surely, but a fcol, 
or a madman. While we have our sober senses in 
exercise, however firmly we may believe the exist- 
ence of eternal decrees ; or however clearly we may 
discern the interposition of providence, on ten thou- 
sand different occasions ; we never suppose that 
those everlasting purposes, or these providential 
interpositions, were designed to supersede the use 
of means, or had, as to the concerns of time, any 
such tendency. Why then should we strive to se- 
parate the end from the means, in things of infinite- 
ly greater importance ? The dictates of inspiration, 
the maxims of philosophy, the principles of common 
sense, and the general conduct of mankind, all unite 

F 



58 Of Grace, as it reigns 

in utterly disavowing such a procedure, as irrational 
and absurd to the last degree. 

This objection militates no less against the infal- 
Yible foreknowledge of God, than against his purpose. 
For Jehovah is perfect in knowledge. That know- 
ledge which is absolutely perfect can admit of no 
increase. All the violations therefore of moral 
agents, and all the events consequent upon them, 
were from eternity present to the divine Mind, and 
open to his omniscient eye. And as every thing 
future was included in his all-comprehending view, 
before the world began ; so it would be absurd to 
suppose that any event should ever take place, other- 
wise than as He foresaw it. With equal reason, 
therefore, might the objector infer from the divine 
prescience that the use of means to attain any end 
is vain, as from the doctrine of predestination. For 
between the foreknowledge, and the purpose of 
God, there is a close and an inseparable connection. 
To illustrate the point, and to apply the argument. 
Admitting the perfect foreknowledge of God, the 
objector may thus argue against the use of means, 
respecting his eternal state. ' The foreknowledge 

* of God is perfect. From eternity he viewed my 

* final state. Either he foresaw me seated on a 
4 throne of bliss, and exulting in a sense of his fa- 

* vour ; or loaded with chains of darkness, and 

* groaning in the agonies of endless despair. As 

* he from eternity viewed me, so it must inevitably 

* be ; for perfect foreknowledge is infallible. My 

* eternal state is therefore a fixed point with the De- 

* ity. What need then of the use of means to avoid 
4 punishment, or to obtain felicity ? Prayer and 
6 watchfulness, all the exercises and all the duties of 

* a painful profession are entirely in vain. If the 

* Omniscient foresaw me happy in a future world, I 



in our Election, 49 

1 cannot be miserable. If he foresaw me miserable, 
c I shall not, I cannot be happy ; though all the an- 

* gels in heaven, and all the men upon earth were to 

* afford me their united aid.' 

This argument, I humbly conceive, wears the 
face of probability to as great a degree, and infers 
the objection I am now refuting with as much pro- 
priety and force, as that which is formed and the 
inference from it, against the decree of election. — 
But the truth is, neither that nor this has the least 
force or propriety. For as Jehovah, when he de- 
creed the end, appointed the means and the appli- 
cation of them to their respective objects; so, in 
his eternal prescience, he not only viewed the end, 
but also foresaw the means, with their application 
and use, as connected with the final event. As he 
foresaw none in the abodes of darkness, but those 
whom he viewed as guilty, and as walking in the 
ways of destruction ; so he determined to bring none 
to glory, except in a way becoming himself as per- 
fectly holy, and by the use of means which grace 
should render effectual. HenCe it appears, that the 
objector must either give up his argument, or deny 
that his Maker is perfect j which would be to unde- 
ify the God that is above. This indeed with a bold 
impiety many have done ; in order to support their 
favourite notions about free-agency and the liberty 
of the human will, in opposition to the doctrine of 
sovereign grace, and of divine predestination : being 
well aware, that whoever allows the eternal and per- 
fect foreknowledge of God, cannot consistently 
deny his decrees respecting the final state of men* 
This the Socinians have freely acknowledged.— 

* Admitting, say they, the infallible prescience of 
i all future contingencies, Calvin's doctrine of the 
1 predestination of some, by name, to life, and of 



60 0J Grace, as 1 1 reigns 

€ others to death, cannot be refuted.'* They there- 
fore do their utmost endeavour to prove, (horrid to' 
think !) that He who formed and governs the uni- 
verse, is not possessed of such a foresight ; in other 
words, that he is not God. This they do, by much 
the same arguments that others use, in opposition to 
the doctrine here maintained. 

To the foregoing objections some, perhaps, may 
be ready to add, with an air of confidence ; 4 Does 
& not this doctrine, in its inseparable connections, 
* represent the Most High, as partial in his conduct 
1 towards his creatures, and as a respecter of persons? 
4 as dealing hardly, if not unjustly, with far the grea- 
4 ter part of mankind V — In answer to which I ob- 
serve ; That as to the charge of partiality and respect 
of persons, here exhibited against the divine con- 
duct, it is entirely void of the least foundation. For 
wherever such a charge may be advanced with pro- 
priety against the conduct of any one, it must be in 
the affairs of remunerative, or of punishing justice, 
and where the rules of equity are more or less trans- 
gressed ; but cannot possibly have place in matters 
of sovereign favour and mere bounty, of which kind 
is election. For instance : If we consider a person 
in the capacity of a magistrate, as invested with the 
executive power of the criminal laws of his country, 
and behold him inflicting upon such offenders as are 
poor and mean, and of little account in the world, 
the penalties annexed to their respective crimes ; 
while he suffers others of nobler birth, of more ele- 
vated rank, and of affluent circumstances, to escape 
with impunity ; we have great reason to remonstrate 
against such a procedure, as a culpable partiality, a 
criminal respect of persons, and as no other than a 
perversion of justice. But if we consider the same 

• Apud Witsivm, Econ, Feed. 1. iii. c. iv. 12. 



in our Election'. 61 

person under the character of a benefactor, and be- 
hold him dispensing his favours among his indigent 
neighbours, in order to relieve their wants and ren- 
der them happy ; we never imagine that he is under 
any obligation to show an equal regard to all that are 
distressed with poverty. Supposing he distribute 
his bounty in great variety to the favoured objects 
of his beneficence ; nay, supposing he indulge some 
with favours, while others, who stand in the same 
need, are entirely overlooked ; shall we arraign his 
conduct, and call him a respecter of persons ? By 
no means. For were that the case, there would be 
nothing indecent, if, after he had manifested his be- 
neficent regards to some, others were to come with a 
commanding voice, and require his assistance in the 
same way^ and to the same degree ; than which no- 
thing could be more impertinent. — Besides, though 
men are under obligation to love and assist one ano- 
ther ; though, being only stewards of what they pos- 
sess, they are accountable to the supreme Judge for 
the manner in which they use their faculties, their 
time, and all their talents ; yet God has the most 
perfect right to do what he xvill with his own. For 
no creature, and especially no offending' creature, 
has any claim upon his bounty. 

If Jehovah must be denominated a respecter of 
persons, and his conduct pronounced partial, on sup- 
position that he loved and chose some to everlasting 
happiness, while he rejected others and left them to 
perish under his righteous curse ; if the equity of 
his proceedings, in the affairs of grace, must be cal- 
led in question, because he bestows eternal blessings 
on some and entirely withholds them from others ; 
how shall we vindicate the methods of Providence 
in ten thousand different instances ? Does not God, 
as to the concerns of religion, afford those means of 
F2 



62 Of Grace, as it reigns 

grace, his word and ordinances, to some, while they 
are entirely withheld from others ? and where they 
are enjoyed, does he not regenerate and sanctify 
some by the Spirit of truth, while others, who have 
the same external means, continue in spiritual dark- 
ness and finally perish ? If, then, the uncontroulable 
God may do that in time for some, which he is un- 
der no obligation to do for any; none can doubt 
whether he might from eternity form such a resolu- 
tion ; for divine Providence is nothing but the exe- 
cution of God's eternal purpose. — Similar to this, is 
the conduct of God toward mankind, as to tempo- 
ral things. For nothing is more evident, than that 
the supreme Governor of the world is liberal in 
communicating enjoyments of every kind to some j 
while others, not more unworthy, are all their lives 
exposed to the greatest distresses. And though 
there is a vast desparity between temporal and eter- 
3iai blessings, yet, if to distinguish between his crea- 
tures, in bestowing, or in withholding the latter, 
would any way impeach his character ; it must in 
proportion do so in the former. For the Judge of 
all the earth must do right. And as none can, 
without open blasphemy, quarrel with the sovereign 
dispensations of Providence, on account of that dif- 
ference which subsists between one man and another 
in the present life : so none should indulge a cap- 
tious humour in finding fault with the methods of 
grace, because their Maker does not manifest an 
equal regard to all. 

Nor can it be inferred from any thing implied in 
this doctrine, that our eternal Sovereign deals hard- 
ly, much less unjustly, with any part of mankind. 
Here let me ask the objector, and let him ask his 
own conscience ; Have all mankind sinned ? Is sin a 
transgression of divine law ? Is the law they have 
broken, righteous j Justin its requisitions, and equi- 



in cur Election* ' o c J 

table in its penality ? If so, every man is guilty be- 
fore God, and every mouth should be stopped : for 
all have deserved to die ; to perish ; to be destroyed 
with an utter destruction. Either these things are 
acknowledged as undoubted truths, or the authority 
of the Bible is rejected. These truths being ad- 
mitted, reason itself must allow, that if all mankind 
had perished under a curse, the honour of their Ma- 
ker, as the supreme Governor and righteous Judge, 
must have been unimpeached. But if so, it is im- 
possible to conceive, how his choosing some to life 
and happiness, and his rejecting others, can afford 
the least occasion for the charge suggested in the ob- 
jection. For the election of those whom God de- 
termined to save, does not injure the non-elect. 
Their situation would not have been at all the bet- 
ter, if none had been chosen, nor any saved. For 
non-election is not a punishment ; it is only the 
withholding a free favour, which the sovereign Lord 
of all may bestow on whomsoever he pleases. 

When the whole world is considered as guilty be- 
fore God, we must allow that he had an unlimited 
right to determine about the final state of men. He 
was at perfect liberty to determine whether he would 
save any, or not. He might have left all to perish, 
or he might have decreed the salvation of all. Or, 
he might purpose to save some, and reject others ; 
and, so determining, he might love and save, he 
might condemn and punish, whom he pleased. 
Surely, then, it cannot be absurd in reason, or incon- 
sistent with the divine character, to suppose that 
he actually has chosen some to infinite glory, and 
determined to punish others according to their de- 
merit. To acknowledge that all have sinned against 
God, forfeited his favour, and deserve to perish; 
and at the same time to suppose, that he might not 



54 Of Grace, as it reigns 

leave what number he pleased to condemnation and 
wrath, imply a contradiction. For those who might 
not be rejected, whether more or fewer, must have 
a claim on Jehovah's favour ; consequently, not just- 
ly liable to perish, which is contrary to the suppo- 
sition. 

It is eternally fit that God should order all things 
according to his own pleasure. His infinite great- 
ness, majesty, and glory, certainly entitle him to act 
as an uncontroulable Sovereign, and that his will 
should in all things take place. He is worthy, su- 
premely worthy, of making his own glory the end 
of all that he does ; and that he should make no- 
thing but the dictates of his own wisdom, and the 
determinations of his own will, his rule in pursuing 
that end, without asking leave or council of any 
creature, and without giving an account of any of 
his matters. It is quite agreeable, that He who is 
infinitely wise and absolutely perfect, should order 
all things according to his own will j even things of 
the greatest importance, such as the complete salva- 
tion, or the eternal damnation of sinners. It is 
right that He should thus be sovereign, because he 
is the first the eternal Being, and the fountain of 
existence. He is the Creator of all things, and 
they are universally dependent upon him j it is, 
therefore, entirely consistent with his character, 
that he should act as the sovereign Lord of heaven 
and earth. 

If the objection under consideration were founded 
in truth, God could not exercise mercy in his own 
right, nor would the blessings of grace be his own to- 
give. For that of which he may not dispose as he 
pleases, is not his own, he cannot make a present of 
it to any of his creatures, they having a claim upon 
it j for it is absurd to talk of giving to any one, that 



in dur Election, 65* 

ft> which he had a right in equity — But what would 
.his objection make of God ? Must the High and 
Lofty One be so circumscribed in the exercise of his 
grace, that he cannot manifest it at his own pleasure 
in bestowing his gifts ; but, if he dispense them to 
one, must be obliged to give them to another, or be 
obnoxious to the charge of partiality and cruelty? 
Shocking to think ! The very thought is blasphemy. 
This impious imagination arises, absurd as it is, 
from the high opinion we form of ourselves, and the 
diminutive thoughts we entertain of our Maker. 

But why should the objector be so much concern- 
ed about the honour of divine justice, in the conduct 
of God toward mankind, on supposition that he has 
chosen some and rejected others ? Why should he 
not be as much concerned lest the glory of his Ma- 
ker should suffer a stain, by the final rejection of all 
the angels that sinned and fell from their first estate ? 
Certainly, their is equal, if not superior reason. 
Why, then, does he not plead the cause of those old 
apostates, those damned spirits, and quarrel with 
God because he has shown more regard to fallen 
men than to fallen angels? Yet_he is under no pain 
on their account ; nor does he suspect that the di- 
vine character will lose any part of its glory, because 
they are all, without one exception, the objects of 
Jehovah's eternal vengeance — But, very likely, he 
concludes that they deserve to be damned. True i 
and is it not so with men ? If not — how shall I speak 
it ? the law of God is unrighteous, for it denounces 
damnation as the desert of sin : the vicarious death 
of Christ was an unnecessary and shocking event, 
the capital parts of the Bible are unworthy of the 
least regard ; and the distinguishing doctrines of 
Christianity are no better than a dream, a fable — 
a gross imposition on all who believe them. With- 
out admitting this fundamental truth, that men, con- 



66 Of Grace, as it reigns 

sideredas guilty creatures, deserve to perish for ever; 
we can behold neither equity in the law, nor grace 
in the gospel. The eternal rectitude of the ^great 
Lawgiver and the amiable glories of the wonderful 
Saviour, are quite obscured ; while the whole eco- 
nomy of redemption, as revealed in scripture, is 
thrown into the utmost confusion. Consequently, 
the objector has no alternative, but either to give up 
his point, or blaspheme his Maker. 

The truth maintained may now be considered, by 
way of improvement, as it respects the careless sin- 
ner and the real christian. — As it respects the care- 
less sinner. Is this your character, reader ? If so, 
it is happily adapted to strike your conscience and 
alarm your fears ; to arouse your lethargic soul, and 
awaken your inquiries after eternal blessedness. 
You have seen that it is a righteous thing with God, 
to execute justice on all who are guilty ; and that, if 
he had left all mankind to perish, none would have 
had any reason to complain. Now, though he has, 
of his mere goodness, chosen a number of the fallen 
race and determined to bring them to glory"; yet 
millions are left to suffer the awful desert of their 
crimes. How, then, do you know but this may be 
your case? Remember, thoughtless mortal! that if 
you be rejected of God, you are lost for ever. And 
are you still unconcerned about your soul ? then the 
sentence of a broken law, and the truth of an awful 
Judge, abide upon you. You are in the hands of 
an offended God, and shocking to think ! you are 
at a dreadful uncertainty what he will do with you. 
— You are, it may be, sometimes afraid what will 
become of you ; afraid lest you should have your 
portion in the lake which burns with fire and brim- 
stone. Yes, and be it known to you, that while you 
are habitually careless about your eternal interests, 
and a lover of pleasure more than a lover of God> 



. in our Election, 67 

you have reason to fear. Your apprehensions of 
eternal punishment have a real foundation. You 
have reason to tremble every moment. But you 
will do well to remember, that though you be ever 
so much afraid of the final event ; though everlast- 
ing damnation be ever so dreadful, yet it is what 
you have deserved. Your injured Maker and af- 
fronted Sovereign may inflict it upon you, and be 
righteous, and holy, and glorious in it. However 
dreadful it now is, in your apprehension ; or how- 
ever intolerable it would be to you in the execu- 
tion ; yet, in regard to God, neither the one nor 
the other can render it the less righteous. — You 
should remember, sinner, that your Maker sustains 
the character of an universal Sovereign, and of 
a righteous Judge. His honour, therefore, is deep- 
ly concerned in punishing the guilty. Though dam- 
nation be worse than the loss of being, yet you have 
no reason to complain of injustice ; except you can 
form a perfect estimate of what degree of guilt 
attends innumerable acts of rebellion against unli- 
mited authority, infinite majesty, and boundless per- 
fection ; and, upon a just comparison of the degree 
of guilt, with the intenseness and duration of the 
punishment, pronounce them unequal. But who 
can tell to what an enormous height, the guilt of 
one single act of rebellion against infinite Majesty 
must arise in the boundless empire of Godr We 
may boldly affirm, that none but the Omniscient-— - 
none but he who is possessed of that peerless majes- 
ty, can solve the question. Meditate on these awful 
truths ; and may the Lord enable you to Jiee from 
the xurath to come /* 

* Hence it appears, that as the doctrine of God's general and 
equal iove to mankind, and the sentiment of universal redemp- 
tion, are too evidently calculated to lull the conscience asleep. 



£3 Of Grace, as it reigns 

Does my reader profess to believe and embrace, 
this divine truth ? Has he tasted that the Lord is 
gracious, and is he a real christian 1 This doctrine 
informs him whence his happiness flows, and ta 
whom the glory is due. Hence he learns, that 
Grace is an absolute sovereign j that she dispenses 
her favours to whomsoever she pleases, without be- 
ing subject to the least control. Here she appears, 
maintaining her rights and asserting her honours, 
with a grandeur becoming herself. Yes, reader, 
this doctrine presents you with Grace on the 
throne ; while, as an herald, with a friendly im- 
portunity and a commanding voice, it cries in your 
ear, Bow the knee ! — And as this doctrine pre- 
sents you with a view of grace in its sovereign glory, 
so it points out the objects of eternal love, as in a 
state of the utmost security. For who shall lay any 
thing to the charge of God^s Elect f To know your 
interest in the election of grace, is therefore a matter 
of great importance ; and that such knowledge is 
attainable, is evident from that exhortation of the 
Holy Ghost j Give all diligence to make your calling 
and election sure; sure to your own mind, and satis- 
factory to your own conscience. That such a per- 
suasion, grounded on truth, is intimately connected 
with a christian's peace and joy, is beyond a doubt. 
Nor is there any other difficulty in attaining the cer- 
tainty, than what attends a well founded persua- 
sion of our being called by grace. Whoever has 
reason to conclude that he is called by the gospel 

under a false presumption of interest in the Redeemer and of 
happiness by him, where there is no evidence of love to God 
and. his ways ; so the doctrine of distinguishing- grace, and of 
the Mediator's substitution in the stead of his chosen seed, has 
an obvious tendency to alarm the careless sinner, and to awaken 
the drowsy form: 



ill our Election* 69 

and converted to Christ ; *may, from the very same 
premises, infer, his election. For none but those 
that were chosen to life and happiness are born of 
God, or believe in Christ. — If then you espouse the 
doctrine, you should not be satisfied with merely 
avowing the sentiment as an article of your belief; 
but should consider it as a truth according to godli- 
ness, and seek the advantage resulting from it. For 
you will find it of little avail, that you have adopted 
the sentiment into your theological system, if you 
experience no benefit from it, in a way of humility and 
love, of consolation and joy. Viewed in such a con- 
nection with experimental religion, you should me- 
ditate on it: considered as thus important, you should 
endeavour to vindicate it from the hateful charges of 
the sons of pride. 

Are you, on divine authority, not only convinced 
that the doctrine is true, but also persuaded of your 
interest in the love it reveals l remember the exalted 
privileges to which you are chosen. Chosen you 
are, to a participation of grace, with all its immense 
donations to the fruition of glorj^, with all its eter- 
nal felicity. Regeneration, justification, adoption, 
sanctification, and perseverance in faith ; these, 
christian, with ail that inconceivable bliss which re- 
sults from the enjoyment of God himself, are the 
blessings designed for you in the decree of election. 
Surely, then, with such blessings in hand, and such 
prospects in view, it is but reasonable that you should 
be entirely devoted to God, and live his obedient ser- 
vant. If gratitude have any persuasive energy, or 
if love have any constraining influence, here they 
should operate with all their force. Henceforth the 
glory of God and the honour of that adorable Person, 
by whose mediation you come to enjoy these won- 
derful favours, should be your main concern, and 
G 



70 Of Grace, as it reigns 

the end of all your actions. — Remember the honour- 
able character conferred upon you in the sacred 
writings. Among those names of distinction which 
the people of God bear, that of the elect is none of 
the least remarkable. Of this character the Spirit 
of wisdom reminds believers, when he urges upon 
them the duties to which they are called. Ye are a 
chosen generation, a peculiar people. Would ^ we 
know to what end they were chosen, and why^they 
are a people distinguished from others, as God's pe- 
culiar property ? the following words inform us. — 
That ye should show forth the praises of Him, who, 
as a fruit of his electing love, hath called you out of 
darkness into his marvellous light. Here is the 
christian's duty in general, and to perform it should 
be^his constant business : for he was chosen in Christ 
that he might be holy and without blame before him 

in love. 

Or, is my reader one of those to whom the remark 
would be applicable ; * This man entertains high 

* notions in religion, and pretends to sublime attain- 

* ments in knowledge. Eternal purposes and abso- 
*• lute sovereignty, unchangeable love and disti?i~ 

* guishing grace, are his favourite topics : yet he 

* lives in open neglect of the plainest precepts, and 

* of the most important duties. While pride and 
« covetousness, wrath and malice, with various other 
« unsanctified tempers, govern his conduct, and ren- 

* der him a scandal to Christianity.'— The very 
thought of such a reflection is grieving to godly per- 
sons? for lamentable is the state of that professor 
to whom it may be justly applied ! You may dispute 
as long as you please, in vindication of divine sove- 
reignty in the affairs of grace ; but it will be to lit- 
tle purpose, as to yourself. Because it is plain that 
you are an enemv in your heart, and a rebel in your 



in our Calling. ?i 

life against that infinite Sovereign whose rights you 
pretend to maintain. By such a neglect of his pre- 
cepts and such a transgression of his laws, you virtu- 
ally deny his absolute authority, and renounce his 
supreme dominion. Sinful appetites are the law you 
obey, and carnal pleasure the end you pursue ; while 
your Maker and Lord has neither the affection of 
your heart, nor the service of your hands. May 
that omnipotent, sovereign grace, of which you talk 
without any experience, deliver and save your sink- 
ing soul ! For, verily, it would be hard to find a 
more shocking character out of hell. 



CHAP. IV. 

Of Grace, as it reigns in our effectual Calling, 

W E have seen in the preceding chapter, that grace 
presided in the eternal counsels, and reigned as an 
absolute sovereign in the decree of election. Let 
us now consider the same glorious grace, as exerting 
its benign influence in the regeneration and effectual 
Calling of all that shall ever be saved. — Election 
makes no alteration in the real state of its objects. 
For, as they were considered, in that gracious pur- 
pose, in a sinful, dying condition ; so they continue 
in that situation, till the energy of the Holy Spirit, 
and the power of evangelical truth, reach their hearts. 
The means being decreed as well as the end, it is ab- 
solutely necessary, to accomplish the great design 
of election, that all the chosen in their several gene- 
rations, should be born of the Spirit and converted 
to Jesus ; called of God, and bear his image. 
That important change which takes place in the 



72 Of Grace, as h reign* 

mind and views of a sinner, when converted to' 
Christ, is frequently signified in the infallible word, 
by being called of God; called by grace ; called by 
the gvspel. In performing this work of heavenly 
mercy, the eternal Spirit is the grand agent, and 
evangelical truth the honoured instrument.— Are 
men, in their natural state, considered as asleep in 
sin, and dead to God? when they are called, their 
minds are enlightened and spiritual life is communi- 
cated. The Spirit of God, speaking to the con- 
science by the truth, quickens the dead sinner ; 
shows him his awful state, and alarms his fears. 
The dead shall hear the voice of the Son of God, and 
they that hear shall live — Awake thou that sleepest. 
Are they considered as having departed from God, 
and at a distance from him ; in the way of destruc- 
tion, yet afraid to return? then the language of the 
gospel is, Return to the Lord, and he will have mer- 
cy upon you ; and to our God,for he zvill abundantly 
pardon. Htm that cometh to me, I will in no wise 
cast out. Such a revelation of grace being made in 
the gospel, and such invitations being addressed to 
perishing sinners, the Spirit of Truth, in effectual 
calling, gives them encouragement from these de- 
clarations to return to God, and enables them to look 
for salvation from the hand of Him against whom 
they have sinned, and from whom they have so 
deeply revolted. Such, in a general view, is the na- 
ture of that heavenly blessing which is the subject 
of our present inquiry. 

That any sinner is called out of darkness into mar- 
vellous light, is entirely owing to divine grace. God 
called me by his grace, is the language of Paul ; nor 
do the saints ascribe their conversion- to any other 
cause. — Man, being by nature dead in sin, unac- 
quainted with its evil, and elated with a fond con- 



in our Calling. 72 

Celt of his own abilities ; looks upon his offences 
against God, rather as pitiable failings than shock- 
ing crimes. He extenuates his faults, and magnifies 
his duties. He depreciates the work of Christ, and 
relies on his own supposed good performances. Be- 
ing entirely ignorant of his moral weakness, the to- 
tal corruption of his nature, and the extensive de- 
mands of divine law ; he endeavours, if at all con- 
cerned about his soul, to establish his own righteous- 
ness, as the principal ground of his acceptance with 
the high and holy God. He trusts in some general 
mercy, to be exercised toward him through Jesus 
Christ, to make up the deficiencies attending his 
own sincere attempts to perform his duty. In case 
of a relapse into open and scandalous offences, he 
flatters himself with the hopes of pardon, and of ha- 
ving an interest in the love of God j if he do but 
forsake his past transgressions, be sorry for them, 
and amend his ways for the future. This, he thinks 
is the obvious and easy way of placating an offended 
God, and of obtaining the divine favour. On such 
a sandy foundation are the hopes of men commonly 
built. Thus we lie, asleep in sin and dreaming of 
happiness ; on the verge of a dreadful precipice, yet 
unapprehensive of danger, till reigning grace exerts 
her influence to recover us from our native ruin. 

But when the spirit of God convinces of sin by 
the holy law, and manifests its extensive demands 
to the conscience of a sinner ; when he is informed 
that every sin subjects the offender to a dreadful 
curse ; then his fears are alarmed and his endeavours 
are quickened. Being aroused from his spiritual 
slumber, he is more earnest and punctual in the 
performance of religious duties, in endeavours after 
holiness, and in the pursuit of happiness. He is 
not content with that careless and- superficial way 
G2 



74 Of Grace, as it reigns 

of performing devotional services, which before sa- 
tisfied his conscience and gratified his pride. For 
now, guilt burdens his soul, and conscience sharpens 
her sting ; while the terrors of the Almighty seem 
to be set in array against him. The duties he has 
neglected, the mercies he has abused, and the daring 
acts of rebellion he has committed against his di- 
vine Sovereign, crowd in upon his mind and rack 
his very soul. The justice of the lawgiver appears 
ready to vindicate the law, as holy and good ; and, 
like an incensed adversary, unsheaths the sword and 
makes a loud demand for vengeance In such a si- 
tuation, he cannot but earnestly seek to escape im- 
pending ruin. But yet, his heart being deeply lea- 
vened with legal pride, and unacquainted with the 
divine righteousness, he labours to obtain salvation, 
as it were by the works of the law, — When, by the 
Spirit and word of truth, he is further made sensU 
ble of his natural depravity, and of the defects at- 
tending his best performances ; when he considers 
how very imperfect they all appear in his own eye, 
and that a perfect righteousness is absolutely neces- 
sary to his acceptance with the eternal Judge ; then 
his hopes of salvation by his own obedience vanish, 
and his apprehensions of eternal punishment in- 
crease. Thus, when the law comes, shining in its 
purity and operating on his conscience with power, 
sin is revived; a sense of deserved wrath possesses 
the soul, and his former self-righteous hopes expire; 
He now reflects on his past ignorance and Pha- 
risaical pride, with the greatest amazement and the 
deepest self-abhorrence. However reluctant, he is 
obliged to give up his former exalted notions of his 
own moral excellence ; and is compelled, with the 
polluted leper, to cry, Unclean I unclean I Now he 
perceives a propriety,, now he feels an energy in 



in oilr Calling* 75 

those cmphatical scripture-phrases, which describe 
the state of a natural man, by a filthy sow wallow- 
ing in the mire ; by a dog in love with his vomit ; 
and by an open sepulchre emitting the abhorred 
stench of a putrefying carcass. These objects, he 
is fully convinced, are infinitely less offensive to the 
most delicate person and the keenest sense, than 
that moral pollution is, which, in the sight of an 
holy God, has defiled his whole soul. — Now he 
freely acknowledges, that what he used to look upon 
as trivial offences, are shocking crimes. He is 
throughly convinced that the various transgressions 
of his life, however vile and enormous, are so many 
streams from a corrupt fountain within ; that they 
proceed ffbm a desperately wkked heart. He is 
amazed, he is confounded, when he reflects on his 
inbred corruptions, and views his native depravity. 
His eyes being opened to behold the spirituality and 
vast extent of the divine law, he considers his whole 
life as one continued scene of iniquity. For, instead 
of living every moment of his time in the uninter- 
rupted and most fervent love of God, as the law re- 
quires ; he finds, to his grief and shame, that he 
has lived in the love of self and sin: self-love hav- 
ing been his law ; self-pleasing all his end. View- 
ing the holy law as a transcript of divine purity, he 
plainly sees that he is no less obliged to love God 
with all the powers of his soul, for the sake of his 
infinite excellencies ; than he is to avoid the horrid 
crimes of murder and adultery. In a word, he con- 
siders himself as the chief of sinners. The sentence 
of the law, though terrible to the last degree, he 
allows to be just. The execution of it he cannot 
but dread ; yet from his heart he acquits both the 
law and the law-giver of any unrighteous severity, 
though he should never taste of mercy. His lan» 
guage is j The law is just, and death is my due.. 



76 , Of Grace, as it reigns 

Methinks I behold the awakened sinner, sobbing 
with anguish and bathed in tears ; fixed in thought 
and indulging reflection about his state and his dan- 
ger. — 4 The law, how holy, which I have trans- 
4 gressed ! the curse, how awful, that I have incur- 
4 red ! My crimes, how numerous ! Their aggra- 
4 vations, how dreadful ! How ineffably wretched 
4 my state ! for my soul, my immortal all is in the 

* utmost jeopardy. — What shall I do? Whither 
4 shall I flee for refuge ? Shall I look for relief to 

* carnal enjoyments and sinful pleasures ? shall I 

* quaff the sparkling bowl, or frequent the circles 
4 of polite amusement? Such a procedure would en- 

* hance my guilt and increase my torment ; would 
4 be like seeking an asylum in hell. — Shall I plead 
4 with my Sovereign and Judge, that I have not 
4 been so wicked as others ? But how shall I prove 
4 the fact? or if I could, the debtor that owes but 
4 fifty pence, having nothing to pay, is equally ob- 
4 noxious to an arrest and a prison, with one that 
4 owes five hundred. For Jehovah declares, Cur- 
4 sed is every one that continued not in all things, 
4 xvhich are written in the book of the law to do them* 
4 — But have I performed no good works nor any 
4 obedience, from which I may extract some com- 
4 fort, on which I may build my hope of accep- 
4 tance ? Here, alas, I am entirely destitute. Con- 

* scious I am, that I have not loved God, that I 
4 have not sought his glory ; and without these 
4 there is no acceptable obedience. My very pray- 
4 ers need an atonement, and my tears want wash- 
4 ing. — Shall I promise amendment and vow refor- 
4 mation, if He, to whom I have forfeited my life, 
4 will be pleased to spare it ? Shall I say, with him, 
4 in the parable, that owed ten thousand taleutsj; 

* Have patience with me, and I will pay thee all? 



in our Calling, 77 

s This would be an evidence of superlative pride, 
4 and an instance of the greatest folly. My debt, 
; like his, is enormous j and would my Creator 
1 compound for the widow's two mites, I should 
{ still be insolvent. I now find by experience that 
c I am utterly without strength. — But supposing I 
4 possessed abilities, and were to perform a perfect 
■ obedience in future ; this would make no amends 
' for my past transgressions : the old and heavy 

* score would still stand against me. Had my of- 

* fences been committed against a fellow-creature, 

* I might possibly have been able to make compen- 
4 sation. But they are against my Maker ; to whom 

* I owe my time and talents ; all that I have and 
1 all that I am. If one man sin against another, the 
k judge shall judge hhn : but if a man sin against the 
1 Lord, who shall intreatfor him ; or how shall the 

* offender atone for his crime ? It is the infinite 
' Jehovah against whom I have sinned : it is the 

* eternal Sovereign of all worlds against whom I 
c have rebelled. Who, then, shall intreat for me ! 
c Yes, I have trampled on infinite authority. The 

* language of my stubborn heart and abominable 

* conduct has been ; Who is the Lord, that I should 
L obey him f As the universal Governor, I have re- 

* nounced his dominion, and seated myself on the 
' throne ; as my constant Benefactor, I have abused 
' his mercies to his dishonour. — Infinitely perfect 

* and supremely amiable as he is in himself, I have 
1 neither loved nor adored him : I have treated him 

* as though he deserved neither affection, nor re- 
' verence. I have, shocking impiety ! I have pre- 

* ferredthe vilest lusts, and the gratification of the 
c worst appetites, to his honour and service. — How 

* have I neglected the divine word and sacred wor- 
\ ship ? I have treated the Bible as if it were not 



?8 Of Grace, as it reigns 

worthy of a serious perusal, and in so doing have 
been a practical deist. The assemblies of the saints, 
my closet, my conscience,allbear testimony against 
me, that I have lived, as without God in the world. 
Or, if at any time I have attended religious wor- 
ship in public or private ; how have I mocked my 
Maker ? I have behaved myself in his awful pre- 
sence, as though he had been a senseless idol ; one 
who neither knew nor cared how he was worship- 
ped. When I pretend to acknowledge my sins, 
my confessions froze on my formal lips : and if I 
asked for heavenly blessings, it was as though I 
had little or no necessity for them. With delight 
and avidity I have pursued transitory pleasures and 
vicious enjoyments ; but as to the worship of God 
I have been ready to cry ; 0, what a weariness is 
it i I have said to God, it has been the language 
of my heart and conduct ; Depart from me ; for 
I desire not the knowledge of thy ways. What is 
the Almighty that I should serve him f and what 
profit shall I have if I pray to him P Can I doubt, 
then, can I question for a single moment, whether 
I deserve to die, deserve to be damned ? Damned ! 
dreadful punishment ! Imagination recoils at the 
thought. The idea chills my blood. Heaven 
avert the impending, the righteous vengeance ! — . 
But God is just; and justice requires that sin should 
not escape with impunity. Does it not follow, 
then, that my eternal misery is inevitable ? In 
what other way can the rights of the Godhead, 
the honour of divine holiness, truth, and justice 
be maintained ? If no other way can be found, 
wretch that I am ! I am lost for ever.' Thus he 
lies at the feet of sovereign mercy. 

As a rebel against the Majesty of heaven, and con- 
scious that he deserves to perish, he lies deep in the 
dust of self-abasement, and low at the foot-stool of 



in our Calling'. . 79 

divine grace. But his all being at stake for eter- 
nity, and not being sunk into absolute despair, he 
ventures to address the blessed God. Being well 
persuaded that if his request be granted and his per- 
son accepted, his soul shall live ; and that if his prayer 
be rejected and his person abhorred, he can but c|ie. 
With trembling hands and a throbbing heart ; with 
downcast looks and faltering lips, he therefore thus 
proceeds : 4 Offended Sovereign ! I am justly under 
4 sentence of death, and should I eternally perish, 
4 yet Thou art righteous. My mouth must be stop- 

* ped : I have no right to complain. But is there 
4 nothing in thy revealed character that may encou- 
1 rage a miserable creature and a guilty criminal, to 

* look for mercy and hope for acceptance ? Art thou 
4 not a compassionate Saviour, as well as a just God ? 
4 Is not Jesus thy only Son, and hast thou not set 
' him forth as a. propitiation through faith in his blood? 

* To Him, therefore, as my only asylum from divine 
4 wrath, I would flee. Yet, if repulsed, I dare not, 
4 I cannot object ; for I have no claim on thy mercy. 
4 Only, if it seem good to Thee to save the vilest of 

* sinners, the most wretched of creatures ; if it please 
4 Thee to extend infinite mercy to one who deserves 
4 infinite misery, and is obliged to condemn himself; 
' the greater will be the glory of thy compassion. 
4 However, as a supplicant at the throne of grace ; 
4 as a perishing sinner, who has no hope but in sove- 
4 reign mercy and in the blood of the cross ; I am 
4 resolved to wait, until freely received, or absolutely 
4 rejected. If rejected, I must bear it as my just 
4 desert ; if accepted, boundless grace shall have the 
4 glory .*# Thus the name and the work of Jesus 

* Let none of my readers imagine that the process of con- 
viction here described, is designed as a standard for their ex- 



80 Of Grace^ as it reigns 

forbid despair, and shed a beam of hope on his be 
nighted soul. 

One would imagine that the gospel of reigning 
grace, that the tidings of a free Saviour and a full 
salvation, would be embraced with the utmost rea- 
diness by a sinner thus convinced. One would sup- 
pose that, so soon as he heard the divine report, he 
could not forbear exclaming, in a transport of joy 
1 This is the saviour I want ! This salvation is every 
6 way suitable to my condition. Perfect in itself. 
c and free for the unworthy sinner. Wonderful 

* truth ! Astonishing grace ! What could I have, 
4 what can I desire more ? Here I will rest ; in this 
i I will glory.' — But alas ! this is not always the 

perience ; or that I would limit the Holy One of Israel to the 
same way and manner of working on the minds of sinners, when 
he brings them to know themselves, their state, and their dan- 
ger. 1 have no such intention ; being well aware that God is a 
Sovereign, and acts as he pleases in this, as in all other things. 
For though every sinner must feel his want, before he will either 
seek, or accept relief at the hand of grace ; yet the Lord has 
various ways to make his people willing in the day of his power. 
Some he enlightens in a more gradual way, and draws them to 
Christ by gentler means, as it were with the cords of love : while 
he strikes conviction into the minds of others, as with a voice 
in thunder, and sudden as a flash of lightning. They are 
brought to the very brink of despair, and shook, as it were, 
over the bottomless pit Nor have we any business to inquire 
into the reasons of this difference in the divine conduct. As the 
Lord saves whom he will, so he may bring them to the know- 
ledge of his salvation,in what way, and by what means he plea- 
ses. — If any one doubt whether his convictions be genuine, let 
him remember, that the questions he should ask himself, in or- 
der to .attain satisfaction, are not ; * How lor.g did I lie under 

* them ? To what a degree of terror did they proceed ? By ivhat 
t means were they wrought V But, ' Does it stand true in my 

* conscience, that I have sinned and deserve to perish ? Is it a 

* fact, that nothing but the^race of God can relieve me :' These 
are the questions which demand his notice, and a suitable ai> 
ry&r Bolves the query. 



in our Calling, 81 

case. Observation and experience prove, that the 
awakened sinner is frequently backward, exceeding- 
ly backward, to receive comfort from the glorious 
gospel. This arises, not from any defect in the 
grace it reveals, or in the salvation it brings ; not 
because the sinner is under any necessity, or in any 
distress, for which it l has not provided complete 
relief; but because he does not behold the glory of 
that grace which reigns triumphant in it, and the 
design of God, in making such a provision. Ho 
wants to find himself some way distinguished, as a 
proper object of mercy, by holy tempers and sancti- 
fied affections. This is a bar to his comfort, this is 
his grand embarrassment. In other words he is rea- 
dy to fear, that he is not sufficiently humbled under 
a sense of sin ! That he has not a suitable abhorrence 
of it ; or, that he has not those fervent breathings 
after Christ and holiness, which he ought to have, 
before he can be warranted to look for salvation 
with a well grounded hope of success.^ Thus the 
sinner, even when his conscience is oppressed with 
guilt, and earnestly desirous of salvation, opposes the 
true grace of God, by desiring some worthiness of 

* Here it should be well observed, that deep distress, arising' 
from the fear of hell, is not required of any, in order to peace 
with God ; for such distress does not belong" to the precepts of 
the lav/, but to its curse. Terrifying- apprehensions of eternal 
punishment are no part of that which is required of sinners, but 
of what is inflicted on them. There is indeed an evangelical 
sorrow for sin, that is our duty; which is commanded, and has 
promises annexed to it : but legal terrors, proceeding' from the 
curse of the law, not from its precept; expressing- a sense of 
danger/rom the law, rather than of having- done evil against the 
law ; are no marks of love to God, or of any holy temper. An 
awakened sinner, therefore, wishing- for distresses of this kind, 
is a person seeking the misery of unbelief, that he may obtain 
a permission to believe. See Dr. Owes cm the Holy Spirit^, 
306. 

H 



82 Of Grace, as it reigns 

his own. Whence it appears, that the genuine" self- 
denial of the gospel, is the hardest sacrifice to hu- 
man pride. 

But grace reigns. The Spirit of truth, a princi- 
pal part of whose business it is, in the economy of 
salvation, to testify of Christ and of sovereign mercy 
by him j still calls the poor alarmed wretch by the 
gospel. Evidencing to his conscience, not only the 
all-sufficiency, but also the absolute freeness of the 
glorious Redeemer. Manifesting, that there are no 
good qualities to be obtained ; no righteous acts to 
be performed, either to gain an interest in him, or 
to qualify for him. Showing, yet further, that con- 
victions of sin, and a sense of want, are not to be 
accounted conditions of our acceptance with Christ 
and salvation by him ; nor ought they to be esteem- 
ed previously necessary to our believing in him, on 
any other account, than as a sensibility of our spiri- 
tual poverty and wretchedness, renders relief in a 
way of grace truly welcome. This is needful, not 
as inclining God to give, but disposing us to receive. 
A sinner will neither seek nor accept the great 
atonement, till sensible that divine wrath and the 
damnation of hell are what he deserves ; and what, 
without the propitiation of the adorable Jesus he 
must unavoidably suffer. 

I take it for granted we must come to Christ un- 
der that character by which he calls us. Now, it 
is evident, he invites us by the name of sinners. As 
sinners, therefore, miserable, ruined sinners, we 
must come to him for life and salvation. The gos- 
ptl of peace is preached to such, and them the gos- 
pel calls ; even those who are not conscious that they 
are the subjects of any good disposition. Yes, dis- 
consolate sinner, be it known to you, be it never for- 
gotten by you j that the gospel with all its blessings. 



in our Calling^ 83 

that Christ with all his fulness, are a glorious provi- 
sion made by the great Sovereign, and by grace as 
reigning, for the guilty and the wretched — For such 
as have nothing of their own on which to rely, and 
utterly despair of ever being able to do any thing for 
that purpose. The undertaking of Jesus Christ was 
intended for the relief of such as are ungodly, alto- 
gether miserable, and without hope in themselves. 
Such was the beneficent design of God, and such i^> 
the salutary genius of his gospel. — Delightful, ra- 
vishing truth ! enough, one would think, to make 
the brow of melancholy wear a smile. Let me in- 
dulge the pleasing thought, and once more express 
the charming idea. The blessings of grace were 
never designed to distinguish the worthy, or to re- 
ward merit; but to relieve the wretched and save 
the desperate. These — hear and rejoice ! — these 
are the patentees in the heavenly grant. Yea, they 
have an exclusive right. For, as to all those who 
imagine themselves to be the better sort of people ; 
who depend on their own duties, and plead their 
own worthiness ; who are not willing to stand on a 
level with publicans and harlots ; Christ has nothing 
to do with them, nor the gospel any thing to say to 
them. As they are too proud to live upon alms, 
or to be entirely beholden to sovereign grace for all 
their salvation ; so they must not take it amiss, if 
they have not the least assistance from that quarter. 
Thev appeal to the law, and by it they must Stand 
or fall. 

He therefore who believes in Christ, relies on 
him as the justifier of the ungodly. Nor does he 
consider himself in any other light, or as bearing 
any other character, in that very moment when he 
first believes on him : if he did, he could not believe 
on him as the justifier of such. The only encour- 



84 Of Grace, as it reigns 

agement a sinner has to apply to Christ for all thai" 
he wants, consists — not in a consciousness of being 
possessed of any pious disposition, of having come 
up to terms, performed any conditions, or as being 
any way different from what he was before — but, in 
that grace which reigns, and is proclaimed in the 
gospel. Yes ; the free declarations of the gospel 
concerning Jesus, contain a sufficient warrant for the 
vilest sinner, in the most desperate circumstances, 
to look for relief at the hand of Christ. Such as, / 
came not to call the righteous, but sinners to repent- 
ance — The Son of man is come to seek and to save 
that which was lost — Look unto me, and be ye saved, 
all the ends of the earth — Come unto me, all ye that 
labour and are heavy laden, and I will give you rest 
— Him that cometh to me I will in no wise cast out 
— Whosoever believeth in Him shall not perish, but 
have eternal life. 

In these, as in similar passages of holy writ, the 
sinner is encouraged to look to the Lord Redeemer, 
vrith assurance that in so doing he shall not be dis- 
appointed — to look to Him, not as one whose char- 
acter and state are different from those of the world 
in common ; but as a guilty creature and ready to 
perish. These free declarations are founded on the 
glorious undertaking and finished work of Christ, 
who suff'ered for the unjust ; who died for men, while 
sinners and ungodly ; and who reconciled them to 
God, when they were enemies. So that all things are 
now ready for the sinner's enjoyment and hap- 
piness ; here, in a life of faith and holiness ; here- 
after in the fruition of glory. — These divine testi- 
monies are only a specimen of what might be pro- 
duced on the occasion ; and they, together with oth- 
ers of the same import, are the proper ground of our 
faith in Christ, or dependence on him, for everlas- 
ting salvation. 



in our Calling. 85 

Hence it appears, that the sinner who is effectu- 
ally called of God, is not led by the Holy Spirit to 
believe in a dying Redeemer, under a persuasion of 
his being now distinguished from his ungodly neigh- 
bours, and former self ; or, in other words, of his 
being a much better man than he was before, in vir- 
tue of any good habits or qualites ; nor does his 
comfort arise from any such supposed alteration. 
No : the divine Spirit does not bear witness to our 
spirits, concerning our own inherent excellencies ; 
or inform us how much we are superior to others : 
but, concerning the all-sufficiency, suitableness, and 
absolute freeness of Christ, and of all the blessings 
included in his mediation. The basis ef a believer's 
hope, and the source of his spiritual joy, are— -not a 
consciousness that he has done something toward his 
own salvation, call it believing, or what you will- 
but, the truth he believes and the Saviour on whom 
he relies : which truth, possessed in the heart, is al- 
so the spring of his holiness. 

A sinner being brought, under the influence of the 
blessed Spirit, and by the instrumentality of the 
gospel, to renounce every false confidence and legal 
hope, and, as to acceptance with the Most High, to 
pour contempt on every righteousness which is not 
in all respects perfect ; leans on Christ, as the rock 
of ages j cleaves to him, as the only hope of the 
guilty ; and rejoices in him as able to save to the ut- 
termost, all, without exception, xv ho come to God by 
him. Now a new scene of things opens to his 
view. He beholds with amazement how God can, 
be just, and yet the justifier of the ungodly. The 
just God and the Saviour appear in the same point 
of light. Now the everlasting covenant unveils its 
infinite stores to his ravished sight, and the gospel 
pours its healing balm into his wounded conscience-. 
H2 



86 Of Grace, as it reigns 

Jesus Christ, and his righteousness, are now his 
only hope. He finds a sufficiency in the glorious 
Immanuel, not only to supply all his wants, but to 
make him infinitely rich, and eternally happy ; and 
in him he rests completely satisfied. He who, but 
a little before, stood trembling and confounded at 
the tribunal of conscience ; who could scarcely im- 
agine that God would be righteous if he did not 
pour out his vengeance upon him ; made the work 
of the heavenly Substitute a full vindication of the 
rights of Justice, and an everlasting foundation for 
his strongest confidence. This wonderful expedient, 
so well adapted to glorify God and save the sinner, 
he beholds with astonishment, and contemplates with 
rapture. Yes, beholding Grace on the throne, he 
bows, adores, and rejoices. Gratitude abounds in 
his heart, and praise flows from his lips. 

When he reflects on his present unworthiness and 
former state, beholding w T hat enmity he cherished in 
his bosom against his Maker ; when he considers 
how carnal his affections, how stubborn his will, how 
proud his heart ; how often he had, in his conduct, 
adopted the language of those who say to the Al- 
mighty, Depart from us ; for we desire not the knoxv- 
•ledge of thy ways; he is amazed that he was not 
long since transmitted to hell. When he further 
considers how loath he was to acknowledge divine 
sovereignty, and bow to heavenly mercy ; how long 
he resisted the calls of providence ; how often he sti- 
fled the remonstrances of conscience ; and, that, if 
less than an infinite Agent had been employed in re- 
ducing an obstinate rebel to obedience, he had been 
finally obdurate and eternally miserable — when he 
thus reflects, he is filled with pleasing astonishment. 
On a comparison between what his offences deser- 
ved, and what God has bestowed, he cannot forbear 






in our Calling* -$7 

exclaiming ; c What hath God wrought ! What a 
miracle of mercy P He is convinced to a demonstra- 
tion, that his Calling must be ascribed to reigning 
grace. He is fully persuaded that God was the first 
mover in this, as well as in every other blessing be- 
stowed ; in every other benefit enjoyed, or promi- 
sed. When he meditates upon his calling, his lan- 
guage is ; ' I am found of Him, whom I neither lo- 
* ved nor sought. He is manifested to me, after 
c whom I did not inquire.' He will say, 4 1 am known 
i of God ; I am apprehended 'of Christ:' rather than 

I know God ; I apprehend Christ*.' 

Thus to be called of God is an instance of reign- 
ing grace, and an evidence of distinguishing love. 
Happy are you, reader, if you know by experience 
what it is to be called by grace. If such be your 
state, it becomes your indispensable duty to walk 
worthy of your calling ; for it is high, holy, heaven- 
ly. Yes, believer ; your calling is truly noble. You 
are called out of darkness into marvellous light ; and 
out of worse than Egyptian bondage, into the glori- 
ous liberty of the sons of God. You are called out 
of the world, into fellowship with Jesus Christ. 
Called, you are, out of a state of open rebellion against 
God, and painful anxiety of mind, into a state of 
reconciliation and friendship ; of conscious peace 
and heavenly joy. What shall I say ? you are cal- 
led from the slavery of sin, to the practice of holi- 
ness ; into a state of grace here, and to the enjoyment 
of glory hereafter. In short, it is the high God that 
called you ; it is the way of holiness in which you 
are called to walk ; and it is an unfading inheritance, 
an eternal kingdom, you are called to enjoy. Here 
is your blessedness, and here is your duty. The con- 

* Luke xy. 4. 5. Rom. x. 20. Gal. iv. 9, Philip, iii. 12. 



Of Grace, as it reign s 



sideration of these things, as a noble incentive to 
obedience, should fire your mind with godly zeal ; 
should fill your heart with christian gratitude ; 
should direct your feet in the paths of duty, and ma- 
nifest its constraining influence through your whole 
conduct. 

To you that are uncalled, what shall I say ? your 
state is awful. For, leaving the world in your pre- 
sent situation, you are lost for ever ; you die to eter- 
nity. For none shall be glorified hereafter, but such 
as are called here. If death should summon you 
hence, before you are converted to Christ, what will 
become of you ? as dry stubble you must fall into 
the hands of Him who is a consuming- fire. — You 
may entirely neglect the concerns of your soul ; you 
may, for a season, trifle with the affairs of religion, 
and hear the gospel with a careless indifference j 
but, if grace should not interpose for your rescue, 
dreadful will be the issue. The word of God and 
the gospel of Christ, will be a swift witness against 
you another day ; will be the savour of death unto 
death to your soul : while God, even God himself, 
•will be your eternal enemy. Consider this, ye thai 
forget God, lest he tear you in pieces, and there be 
none to deliver. 

If you attend on a preached gospel and frequent 
the house of God, do not take it for granted that 
you must needs be a christian, because you make a 
public profession, and yield a cool assent to the truth. 
This thousands have done, this you may do, and 
yet perish for ever. If not divorced from the law, 
if not renewed in your mind and enabled to believe 
in Christ, as a miserable helpless sinner ; it will soon 
appear that you have only chosen a more decent, 
though less frequented path, to the regions of dark- 
ness j and that you are damned with the single ad- 



in our Pardon, i$ 

vantage, of having left a respectable character a 
mongst your fellow sinners. A poor compensation 
this for the loss of an immortal soul, and an awful is- 
sue of a religious profession ? God grant it may not 
be the case with my reader! 

Nor let any one mistake a set of evangelical no- 
tions, received by education, or imbibed under a gos- 
pel ministry, for true conversion and faith in the 
great Redeemer. A mistake here is fatal, and has 
been the ruin of multitudes. A professor may be 
wise in doctrinals, and able to vindicate the truth 
against its opposers ; while his heart is entirely car- 
nal ; cold as ice, and barren as a rock. Though I 
understand all mysteries and all knowledge, and have 
not charity ; love to God and love to his people, / 
am nothing* Vain, then, are the pretensions of all 
those, whatever knowledge they mav have of the 
gospel, who live in sin ; who love not God, nor 
seek his glory. They may shine in religious con- 
versation ; they may display their talents and feed 
their vanity, by defending truth and refuting error ; 
and, conscious of superior abilities, may look down 
with a solemn pride on persons of meaner parts and 
less understanding in the doctrines of grace ; but 
their superior knowledge will only aggravate their 
future woe, and render damnation itself more dread- 
ful. 



CHAP. V. 

Of Grace, as it reigns in a full, free, and everlasting 
Pardon, 

± ARDON of sin is a blessing of superlative worth, 
because absolutely necessary to present peace and 



90 Of Grace, as it reigns 

future salvation. Without it, no individual of 
Adam's race can be happy. When the conscience 
of a sinner is wounded with guilt, and oppressed 
with fears of divine wrath, it is sought with ardour, 
as the most desirable thing ; it is received with joy, 
as the first of all favours. 

But great and necessary as the blessing is, had h 
not been for that revelation contained in the Bible, 
mankind would have lain under a sad uncertainty, 
whether there was any such thing as forgiveness 
with God, Being conscious of guilt, yet partial in 
their own favour, they might have pleased them- 
selves with conjectures, that he would not finally 
condemn all his offending creatures : but they could 
never have arrived at certainty. For by whatever 
medium they might have come to the knowledge of 
God, as the Author of nature and Sovereign of the 
world ; by the same mean they must have known, 
that perfection is essential to the Divine Character, 
and, consequently, that the Deity must be infinitely 
opposite to moral evil. But whether such as had 
rebelled against their eternal Sovereign might be 
forgiven, consistently with his perfections and pur- 
poses, and without impeaching his honour as a 
righteous governor ; this, unassisted reason could 
not have determined. — Under what obligations then 
are we laid to adore the condescension and good- 
ness of God ; who has not left us to grope in the 
dark, and to form a thousand wild conjectures about 
an affair of such vast importance ! For, possessing a 
divine revelation of the richest grace, we are taught 
with absolute certainty, that there is forgiveness 
with our Maker and Sovereign. This revelation of 
mercy is of great antiquity, and almost coeval with 
time itself. It was known to the patriarchs ; it 
was exhibited in a clearer manner under the Mo- 



hi our Pardon. 91 

saic economy. But, by the incarnation and work of 
the Son of God, it has received the highest confirm- 
ation, and shines in all its glory. — Jehovah's par- 
doning goodness was loudly proclaimed to Moses, 
and makes a conspicuous figure in that sacred name, 
by which the God of Israel was known to the church 
in the wilderness. As the Lord descended in the 
cloud and stood -with him there, and proclaimed the 
name of the LORD. And the Lord passed by be- 
fore him, and proclaimed ; The Lord, the Lord 
God, merciful and gracious, long-suffering, and 
abundant in goodness and truth ; keeping mercy for 
thousands, forgiving iniquity, transgression, 
and sin. Yes, to the eternal Sovereign belong mer- 
cies and forgivenesses, though we have rebelled 
against him. 

This capital blessing of the new covenant is re- 
presented in the book of God by many strong meta- 
phors, and in a rich variety of language ; yet all in 
exact correspondence to the different views which 
are there given of the dreadful nature and compli- 
cated evil of sin. Is the sinner described as all over 
defiled, and loathsome with hateful impurity ? his 
pardon is denoted by the. perfect cleansing of his per- 
son, and by the covering of all his filth. # Is he 
compared to a wretched insolvent, and his offences 
to a debt of ten thousand talents f his pardon is re- 
presented by blotting out of the debt, or by a non- 
imputation of it.f Is he likened unto a person who 
labours under the weight of a heavy burden, that 
galls his shoulders and sinks his spirits ? his forgive- 
ness is represented by lifting up, and by removing 
the painful incumbrance.^: Are his transgressions, 

* Psalm xiv. 3, xxxii. 1, and lxxxv. 2. 1 John i. 7. Rev. i. 5. 
t Psalm xxxii. 2, and li. 1, 9. Matt. xvii. 24. 
i Psalm xxxviii. 4, and xxxii. 1. Matt. xi. 28. 



.92 Of Grace, as it reign* 

for their nature, number and effects, represented 
by clouds ; black, lowering, low hung clouds, that 
are just ready to burst in a storm and to deluge the 
country ? his pardon is described by their total abo- 
lition, by blotting them out from the face of heaven, 
so that no trace of them shall be found, nor any mor- 
tal be able to tell what is become of them.* Is dis- 
obedience to the divine law pronounced rebellion 
against the Majesty of heaven, and the sinner con- 
sidered as a convict under sentence of death ? for- 
giveness consists in reversing the sentence, and in 
remitting the penalty due to his crimes. Under this 
consideration, which is the proper notion of pardon, 
the language of a gracious God is, Deliver him from 
going down to the pit ; I have found a ransom. The 
Lord is pleased to represent the same invaluable 
blessing, by casting our sins behind his back; by 
casting them into the depths of the sea; by removing 
them as far from us as the east is from the west ; — 
by remembering themno more ; and by making scar- 
let and crimson offences white as wool, yea, whiter 
than snow* 

In this forgiveness grace reigns, and the riches 
of grace are displayed. It is an absolutely perfect 
pardon; and to make it so, three things are requir- 
ed. It must be full, free, and everlasting. That 
is, it must extend to all sin ; it must be vouchsafed 
without any conditions to be performed by the sin- 
ner ; and it must be absolutely irreversible. But 
these things deserve a more particular consideration. 

That forgiveness which is equal to the wants of a 
sinner must be full; including all sins, be they ever 
so numerous ; extending to all their aggravations, 
be they ever so enormous. Every sin being a trans- 

* Isaiah xliv. 22. 



in our Pardon. 93 

gression of divine law, and every transgression sub- 
jecting the offender to a dreadful curse ; if the guilt 
of every sin be not removed, if the penalty due to 
every sin be not remitted, the curse must fall upon 
us, and wrath must be our portion. Hence appears 
the necessity of a full pardon in order to happiness. 
— And as it is essentially necessary, so it is granted. 
The scriptures declare, that when our offended So- 
vereign pardons any of the human race, he forgives 
all their sins. For, says the King, whose name is 
the Lord of Hosts : I will cleanse them from all 
their iniquities zvhereby they have sinned against me; 
and I will pardon all their iniquities zvhereby they 
have sinned, and zvhereby they have transgressed 
against me. Delightful declaration ! To forgive sin 
is a divine prerogative. None can dispense the un- 
speakable favour but God. This he declares he 
will do : and that he will not only forgive some sins, 
or a few, but all ; all entirely. 

Let us hear another ambassador from the court of 
heaven. The prophet Micah, when speaking of the 
King Eternal, with an air of thanksgiving and of 
joy declares ; He will turn again, He will have 
■ compassion upon us, He will subdue our iniquities ; 
and Thou wilt cast all their sins into the depths of 
the sea. He will turn again ; not as an incensed 
adversary to execute vengeance ; but as a friend and 
a father to manifest his grace. Beholding with pity 
our miserable condition and helpless circumstan- 
ces, He will have compassion upon us ; He will re- 
lieve our distress, and richly supply our various 
wants. As disobedience is the cause of all our mi- 
sery, and that abominable thing which he detests, 
He zvill subdue our stubborn iniquities ; he will re- 
move their guilt by atoneing blood, and annul their 
dominion by victorious grace. And as a further 

I 



94 Of Grace, as it reigm 

expression of pardoning love, Thou wilt cast, not a 
few, or the greater part only, but all their sins into 
the depths of the sea, ' Their sins, as a burden too 
heavy for them to bear, as an object too hateful for 
thee to behold ; thou wilt for ever remove from 
them, for ever cast out of thy sight. Here the ful- 
ness and the perpetuity of divine forgiveness, are 
expressed with all the force of language. Another 
infallible writer expresses the glorious truth, and 
celebrates the ineffable blessing, in language of exul- 
tation. To hear his words is delightful ; to partake 
in his joy, is transporting. Bless the Lord, my 
soul, and all that is -within me, bless his holy name — 
Who forgiveth all thine iniquities, who healeth all 
thy diseases. Such is his language and such the 
ground of his exuberant joy : and a solid foundation 
it is for incessant thanksgiving. For when, and 
to whomsoever, God pardoneth sin : he so forgives 
it, that, as to the eye of his vindictive justice he sees 
it no more ; there is none to be found that can be 
charged upon them.* Hence there is no condem- 
nation to such persons. 

This forgiveness is worthy of God, and suitable 
to the chief of sinners. Proceeding from sovereign 
grace, it reaches the foulest crimes and the most 
abominable transgressions. By this gracious par- 
don, scarlet and crimson sins are made white as wool; 
yea, whiter than snow. The' bloody sins of Ma- 
nasseh ; the madness of rage in a persecuting Saul ; 
the bitter taunts of the Thief against the Son of 
God, when both were in their expiring moments ; 
and the sin of crucifying the Lord of glory ; these, 
all these, with their various and horrid aggravations, 
have been pardoned. These, though inconceivably 

* Numb, xxiii. 51. Jer. !, 20. Rom. viii. 33. 



in our Pardon. £6' 

heinous, and some of them such as were never com- 
mitted, either before or since, have been forgiven by 
a gracious God. The blood of Christ is possessed 
of infinite energy, arising from the superlative dig- 
nity of Him who shed it, and is able to cleanse from 
all sin. From each sin, be it ever so heinous ; from 
all sins be they ever so numerous. — Thus grace, like 
a mighty and compassionate monarch, passes an act 
of oblivion on millions and millions of the most ag- 
gravated offences and complicated crimes. 

Did the most abandoned profligates know what 
forgiveness there is with God, they would no lon- 
ger be held by the devil under that injurious per- 
suasion and fatal snare, There is no hope. Nor would 
they form the rash conclusion, We have loved stran- 
gers y and after them xuill xve go.* — Jehovah is the 
God of pardon. This is his name, and this is his 
glory.f For thus saith the Lord ; I xuill pardon all 
their iniquities — and it shall be to me a name of 
joy, praise, and an honour, before all the nations 
of the earth, and all the angels in heaven ; which 
shall hear of all the superlative good that I do unto 
them.\ Astonishing words ! The Sovereign of all 
worlds seems to glory in pardoning mercy, as one of 
the brightest jewels in his own eternal crown. Well, 
therefore might the church cry out in a transport 
of joy ; Who is a God like unto thee P that par doneth 
iniquity of the most complicated and shocking kind ; 
and pass eth by, with the utmost readiness, the trans- 
gression of the remnant of his heritage P He retain- 
eth not his anger for ever j and the glorious reason 
is, a reason which ought never to be forgotten, be* 
cause he delighteth in mercy§. 

* Jer. ii. 25. t Exod. xxxiv. 6, 7. Neh. ix. 17\ 
\ Jer. xxxiii. 8, 9. § Mich, viu 18. 



96 Of 'Grace, as it reigns 

Come, then, poor trembling sinner! though con- 
scious that the number and magnitudes of your sins 
are inexpressibly great ; come let us reason together, 
and contemplate the riches of grace. What, though 
you are by nature an apostate creature and a child 
of wrath ; though you have, by innumerable trans- 
gressions, violated the law of God and incurred its 
everlasting curse — Though you are grown hoary in 
rebellion against your divine Sovoreign and look 
upon yourself as a monster of iniquity — Though 
your sins of heart, of lip, and of life ; sins of omis- 
sion, and sins of commission ; sins of ignorance, 
and sins against knowledge ; like an armed host in 
terrible array besiege you on every side, and call 
aloud for vengeance on your guilty head — Though, 
to heighten your misery, the enemy of mankind 
should come in like a flood, and load you with horrid 
accusations ; should tell you that, by your offences, 
you have dared God's vengeance to his face, and so- 
lemnly mocked him in your duties ; and so set a 
keener edge on all your sensations of guilt — And, 
to complete your distress, though your own con- 
science turn evidence against you, ratify the dread- 
ful verdict, and pronounce the deserved sentence ; so 
that you are ready to conclude you are almost a 
damned soul, and that your case is absolutely des- 
perate ; yet still there is relief to be had. Notwith- 
standing all these deplorable circumstances, there is 
no reason to sink in despair. For, behold ! there 
is full forgiveness with God ; and such is his mercy, 
he waits to be gracious "in bestowing the invaluable 
blessing. As he never confers the favour, on ac- 
count of any thing amiable in the object ; so he 
never withholds it, on account of any peculiar ag- 
gravations in the sinner's conduct or character. To 
dispute this, is to deny that salvation is by grace. 



in our Pardon. 97 

Divine mercy is not conditional, narrow, or limited ; 
not like that which is exercised by men, backward 
to interpose, till something inviting appear in its ob- 
ject. No ; it is divinely sovereign, and absolutely 
free. 

Consider, O disconsolate soul ! how many mil- 
lions now inhabit the regions of immortal purity and 
exult in bliss, that were once ^loathsome with sin, 
and laden with guilt ; pressed with fears, and ready 
to sink in despair ; in a word altogether as abomi- 
nable and wretched as you can possibly be. Reflect 
a moment, and see whether you cannot find, among 
those spirits of the just made perfect, such as were 
by nature the same, and, before mercy was show- 
ed, no better by practice than yourself. — There you 
will find that adept in every kind of wickedness, the 
idolatrous and bloody Manasseh.^ There you may 
seethe perfidious Peter; the man who, contrary 
to the dictates of his conscience, to the warnings 
of his Master, and to his own solemn protestations ; 
denied, with oaths and curses,f his Lord and Savi- 
our, who was then going to spill his very blood 
for him. There you may behold many of the pro- 
fligate Corinthians ; persons that were once a re- 
proach to their country, and a scandal to human na- 
ture. While, near to the Son of God, and seated 
on thrones of bliss, you cannot but observe many of 
those Jerusalem sinners, who imbrued their hands 
in the blood of our divine Lord. These make a 
distinguished figure among the shining hosts ; the 
very thought of which must revive the heart of a 
drooping sinner. In a word, there you will see sin- 
ners of every sort and of every size. So that, be 
your sins like a debt of millions of talents ; be they 

* 2 Kings xxi, 2 Chron. xxxiii. + Mark xiv. 71. 
12 



98 Of Grace, as it reigns 

more in number than the stars in the firmament, and 
heavier than the sand of the sea ; yet this full for- 
giveness superabounds. Let this be your rest and 
this your joy, that grace reigns in the pardon of 
all sin. 

The next requisite in a complete pardon is, that 
it be free; or in other words, not vouchsafed on any 
conditions to be performed by the sinner.~In re- 
gard to Christ our surety, the pardon of any, even 
the least offence, was suspended on the performance 
of the most dreadful conditions and the hardest 
terms. The terms, the conditions were, his incar- 
nation, his most perfect obedience to the divine law, 
and subjection to the most infamous death of the 
cross. As to Christ our substitute, blood was the 
rigourous condition ; blood was the dreadful de- 
mand ; even the pouring out of his own blood was 
the righteous requisition of divine justice. For 
without shedding' of blood, even the blood of the 
Prince of life and Lord of glory, there is no remis- 
sion of any offences. The atonement of our glori- 
ous High priest is that which satisfies the claims of 
justice, which procures the pardon of sin, and paci- 
fies the consciences of men, when pained with a 
sense of guilt. 

This forgiveness is, notwithstanding, absolutely 
free to the pardoned sinner. It is dispensed accord- 
ing to the riches of divine mercy, and is received in 
a way of grace. As it is written ; We have redemp- 
tion through his blood, even the forgiveness of sins, 
according to the riches of his grace. The death of 
Christ is the meritorious cause, and the glory of 
God is the ultimate end, that Jehovah has in view 
when he bestows the blessing. God for Chrisfs 
sake hath forgiven you — 7, even I am he, that blot- 
*cth out thy transgressions for my oxvn sake* — Tire 



in our Pardon, 99 

last passage is so remarkably apposite, that I cannot 
forbear transcribing it more at large. But thou hast 
not called upon me, Jacob ; but thou hast been 
weary of me, Israel, Thou hast not brought me 
the small cattle of thy burnt offerings, neither hast 
thou honoured me with thy sacrifices, I have not 
caused thee to serve with an offering, nor wearied 
thee with incense. Thou hast brought me no sweet 
cane with money, neither hast thou filled me with the 
fat of thy sacrifices ; but thou hast made me to serve 
with thy sins, thou hast wearied me with thine ini- 
quities. After such a heavy charge ; rather, after 
such a complication of charges exhibited against 
them ; who could expect but the next words would 
flash vengeance, and denounce utter destruction ? — ■ 
But lo! — rejoice, O ye heavens! and shout for joy, 
O ye children of men !— every syllable is balm, 
every word teems with consolation. Jehovah 
speaks — let the worst of sinners attend and hear ! 
/whom thou hast so notoriously offended, even I 
am he that blotteth out thy transgressions ; not be- 
cause thou art humble, or any way qualified for 
mercy, but for mine own sake ; to demonstrate the 
riches of my grace, and to display the glory of all 
my perfections. And so fully and effectually shall 
this be done, th*3t I will not remember thy sins any 
more. — Here we have the apostle's declaration finely 
exemplified ; Where sin abounded, grace did much 
more abound. In the instance before us, we behold 
a people, highly favoured of the Lord, neglecting 
his positive appointments, though easy to be per- 
formed ; we behold them restraining prayer before 
God, and quite weary of his worship. Yea, we 
hear their Sovereign complain that they have caused 
him to serve with their sins, and wearied him with 
their multiplied crimes ; and yet these impious 



100 Of Grace, as it reigns 

wretches are pardoned. Amazing mercy ! Sin 
abounds like a flood, but grace abounds like an 
ocean. If pardon thus circumstanced be not abso- 
lutely free, in respect to the criminal, I think it would 
puzzle the most fruitful invention to contrive a form 
of words to express any such a thing. 

The Spirit of inspiration, speaking by the same 
prophet in another place, declares ; For the iniquity 
of his covetousness was I wroth and smote him; I 
hid me and zuas wroth, and he went on frowardly in 
the zvay of his heart. What expedient does the 
Lord try next ? Since these milder methods did not 
reclaim the obstinate, rebellious, covetous wretch ; 
it might naturally be expected that God would pro- 
ceed immediately to lay on severer strokes, and to 
make him feel the vengeance of his lifted arm. But 
reigning grace does wonders ; such wonders as will 
fill heaven with hallelujahs to all eternity. I have 
seen his ways, says the Lord. Surely then he will 
teach him not to offend any more, by inflicting an 
awful punishment, and by making him a signal ex- 
ample of avenging justice ? Such would be the de- 
termination and conduct of men, in dealing with a 
stubborn, yet impotent adversary. But Jehovah's 
methods of reclaiming offenders, and of softening 
the hearts of his hardened enemies, are not like ours ; 
they are in a peculiar manner his own, and highly 
becoming himself. He adds, amazingly gracious 
indeed ! — he adds, and will heal him of these his 
inveterate maladies. I will pardon all his offences, 
and lead him also in the ways of obedience. And, 
having shown him the infinite evil of his former 
conduct, and possessed his heart of godly sorrow, 
I will restore comforts unto him and to all his mourn- 
ers. A gloriously free pardon indeed ! Here grace 
takes the rebels in hand j and what is the conse- 



in our Pardon* 101 

quence ? Why, their spiritual diseases are healed ; 
their crying sins are pardoned ; the sons of Belial 
are reduced to obedience, and made partakers of 
heavenly joy. 

Let us now consider some few of those eminent 
and everlasting monuments of grace, as it reigns in 
the free pardon of sin, that stand recorded in the 
New Testament, — Saul, afterward called Paul, was 
a barabrous persecutor ©f the children of God.-— 
The sacred historian informs us, that his rancorous 
heart breathed out thr eatnings and slaughter against 
the saints of the Most High. Had it been in his 
power, he would have dealt destruction among the 
christians by every breath he drew. — Would you see 
a further description of his malice and rage against 
the peaceful and holy disciples of Jesus ? Would 
you behold this tyger in human form pursuing and 
devouring the innocent lambs of Christ, to the ut- 
most extent of his power ? then read the following 
words. / punished them oft in every synagogue, 
and compelled them to blaspheme. And, being ex- 
ceedingly mad against them, I persecuted them 
even unto strange cities. Is it possible for words 
to express a more diabolical temper, or a more sa- 
vage barbarity? What had the objects of his impla- 
cable fury done, that he became so highly incensed 
against them ? The grand offence was, they loved 
our Lord, and owned him for the true Messiah. 
For this he stirred up all his rage, and would not 
suffer them to live. He might well acknowledge, 
when he came to his right mind ; I was a blasphe- 
mer, a persecutor, and injurious. Yet this man ; 
than whom, none can be greater enemies to God, 
none more vile or unworthy ; this butcher of the 
members of Christ obtained mercy. On a sudden, 
when his thoughts- were big with slaughter, and his 
heart thirsting for blood , when he was aiming, if 



102 Of Grace y as it reigns 

possible, to extirpate the christian character, and 
cause the remembrance of a crucified Messiah to 
cease from the earth ; even that was the time the 
persecuted Saviour chose to manifest his love to him. 
He was powerfully struck with conviction, called 
by grace, pardoned and justified, and became an 
heir of eternal salvation* Nor was he required to 
perform any condition, as in the least entitling to 
these blessings, or as qualifying for them. Is it re- 
corded of him, that he was exceedingly mad against 
the christians ? his own pen has informed us, that 
the grace of our Lord was exceeding abundant to- 
ward him. So that though sin abounded, grace did 
much more abound. 

But some perhaps may be inclined to think, that 
the grace exercised toward Paul was as extraordi- 
nary, as the means of his conversion were miracu- 
lous. Let the apostle himself determine the case. 
He says, For this cause 1 obtained mercy , that — what? 
That I might appear as a singular instance of divine 
mercy ? that I might enjoy a favour not vouchsafed 
to any of my fellow-sinners ? No ; but that in me 
fsrt, Jesus Christ might show forth all long suffer- 
ing, for a pattern to them who should hereafter 
believe on him to life everlasting*. Hence it is plain, 
that the long suffering and grace, which were mani- 
fested in the pardon and salvation of Saul the perse- 
cutor, are to be considered ; not as a particular in- 
stance of sovereign bounty, rarely, if ever, to be re- 
peated ; but as the very exemplar of what should be 
showed to millions and millions of transgressors in 
succeeding ages — even to all who should afterward 
believe on Christ to life eternalf. 

* 1 Tim. i 16. Eph. ii. 6, 7. 
| That lively and evangelical writer, Hervey, when treating 
on the conversion of Paul, expresses himself in the following 



in our Pardon, 10J. 

The case of Zaccheus the publican, of the Sama- 
ritan Woman, and of the Philippian Jailer, loudly 

manner. * Observe this man in his unconverted state. He 
' breathes out thrcatnings and slaughter against the christians.— 

* Can any thing denote a more iniquitous and savage temper ? 
' The roaring lion and the raging bear are gentle creatures, 
' compared with this monster in human shape. — Still the descrip- 

* tion of his barbarity heightens. I was exceedingly mad against 

* them. I compelled them to blaspheme ; and punished them in e<u- 

* ery synagogue. The practice, not of a man, but of a fiend ! 'Tis 

* the very picture of an incarnate devil. — What has this infernal 
' wretch, that may recommend him to the divine favour ? If 
' ever there was a sinner on earth, that had sinned beyond the 

* reach of mercy, beyond the possibility of pardon, surely it 

* must be this Saul of Tarsus. 

« But the divine mercy, disdaining all limits, is overflowing 
« and unmeasurable. Where sin has abounded like a flood, di- 

* vine mercy abounds like an ocean. The favour of man is 

* backward to interpose till something amiable and inviting ap- 
' pears in the object. But the grace of God is immensely rich, 

* and infinitely free. It prevents the most vile and hardened re- 

* bels. It brings every requisite and recommendation, in its own 
4 unspeakably beneficent nature. It accomplishes all its blessed 

* ends, not by any towardly disposition in the sinner, but, by 
•* that one glorious righteousness provided in the Saviour.— This 
f overtook the persecutor on his journey to Damascus. Light 

* and life were poured upon him, not from any dawn of refor- 
' mation in himself, but from a very different quarter. By open- 

* ing, as it were, a window in heaven, while he was sojourning 

* even in the suburbs of hell. He saw that Just one. He re- 
ceived the inestimable gift. He was made partaker of the 

* salvation which is in Jesus Christ. 

* See, now, what an effect this faith has upon his conduct. It 

* causes a total revolution in the sentiments of his mind. It 

* gives a new bias to every faculty of his soul. It introduces an 

* absolute change into the whole tenour of his behaviour. As 
' great and marvellous a change, as if you should behold some 

* mighty torrent, turned by the shock of an earthquake ; and 
' rolling those waters to the east, which, from the beginning of 

* time, had flowed incessantly to the west. He adores that Je- 
' sus whom he lately blasphemed. He preaches that faith 

* which he once destroyed. And he is ready to lay down his 

* life for those believers, whom, not long ago, lie persecuted un- 

* to death.' Theron and Aspasio, Vol, iii. p. 233, 234. Edit. 5th, 



104 Of Grace, as it reigns 

attests the glorious truth for which I am pleading. 
Zaccheus was chief among the publicans, and, it is 
highly piobable, was not the least among the extor- 
tioners. Among his neighbours, his employment 
was detestable, his character profligate, and his com- 
pany scandalous. That his employment was detes- 
table, none can doubt. That his character was prof- 
ligate, appears from hence. The office of chief 
among the publicans, was what no son of Abraham, 
who had not lost his reputation ; or who was not of 
an abandoned, shameless character, would under- 
take. And that his company was esteemed scanda- 
lous, is evident from that keen reflection upon the 
conduct of Jesus, when he became a guest at his ta- 
ble. They murmured, saying, that he tvas gone to 
be a guest with a man that is a sinner ; a worthless, 
infamous fellow. A complaint of the same kind 
with that of Simon the Pharisee ; This man, if he 
were a prophet, would have known who, and what 
manner of woman this is that toucheth him,for she is 
a sinner; a person of ill fame, one that is a reproach 
to her sex. But, notwithstanding the unworthy 
character or conduct of this Jewish publican, he is 
instantaneously converted. No course of duties, 
prior to his believing on Christ, is assigned him. No 
qualifications, as predisposing for pardon, mention- 
ed. This day, without any previous preparation, is 
salvation come to this house. Nay, before our Lord 
expressed those gracious words, Zaccheus made 
haste — came down from the tree — and received him 
joyfully. Now, as things were then circumstanced 
in reference to the entertaining of Christ, it is not at 
all probable that he should have received \i\mjoy ful- 
ly, without believing in him ; nor could that have 
been, without receiving the remission of sins. This 
therefore is a noble instance of an absolutely free 
and unconditional pardon. 



VI 



our Pardon. IQo 



The conversion of the Samaritan woman is an in- 
stance much to our purpose. This woman lived in 
ignorance of God and his worship, and in the vile 
practice of adultery, till, by a remarkably gracious 
providence, she met with our Lord. He made him- 
self known to her. She believed on him ; confessed 
her faith in him ; and, consequently, received that 
forgiveness which is by him. Nor can we suppose 
without offering violence to reason and scripture, 
that Christ considered her as having complied with 
any terms, as having performed any conditions,quali- 
fying for that pardon and those blessings which 
w r ere vouchsafed to her. 

The conversion of the Philippian Jailer is equally 
apposite, and equally strong in proof of our point. 
The Jailer was a Gentile idolater, a barbarous per- 
secutor, and, in purpose, a self-murderer. Yet, be- 
ing awakened in his conscience, he was directed by 
an infallible guide to believe on the Lord Jesus Christ 
immediately j with the strongest assurance that in 
so doing he should be saved. Had Paul and Silas 
thought of any predisposing or qualifying condi- 
tions, to be attained in any way, or performed by 
any means ; had they thought the performance of 
religious duties, a course of humiliation for sin, or 
the evidence of any degree of love to God, previous- 
ly necessary to faith in Jesus for pardon and accept- 
ance ; no doubt but those ambassadors of Christ, 
%vho shunned not to declare the whole counsel of 
God, would have given some intimation of these 
things to the trembling querist. But as they direct- 
ed him immediately to trust in the Saviour, as free 
for any, free for the vilest of sinners, without giving 
him any such intimation ; we may conclude that they 
did not consider any thing necessary for that pur- 
pose. Now, as their judgment and conduct in thes,e 



106 Of Grace, as it reigiis 

important affairs, are acknowledged to have been 
according to the mind of God ; we may venture to 
assert, that there is no good disposition, no holiness, 
nor any fruits of sanctification requisite, as the con- 
dition of pardon. 

I might produce various other instances, from the 
volume of revelation, to the same purpose ; but I 
shall content myself at this time with selecting one. 
It is that of the Thief on the cross : and as his case 
is very remarkable, the reader will excuse me if I a 
little enlarge upon it. This man died the most ig- 
nominious death ; a death which was not commonly 
executed on any offenders, but such as were the re- 
fuse of mankind, and guilty of atrocious crimes. 
To this death he was deservedly brought; his own 
conscience acknowledging the justice of the execu- 
tion. An hardened villain we find he was, accord- 
ing to the testimony of two Evangelists, even after 
he was fastened to the cross. Matthew informs us, 
that the thieves also, which were crucified with 
Christ, took up the words of reproach and blasphe- 
my, which were uttered by the chief priests, scribes 
and elders, against Jesus the Son of God, then dying 
for the sins of men ; and cast the same in his teeth. 
And Mark says, They that were crucified with him 
reviled him.* Hence it appears that they were both 
most obdurate wretches ; that they were both guil- 
ty of persecuting the dying Saviour, to the utmost 
of their power, and of blaspheming his offices and 
work. This vilest of miscreants, justly suffering 
for his own crimes, could not be ignorant, that Jesus 
was nailed to the cross for claiming to be the Son 
of God, and for professing himself to be the Messi- 
ah ; nor could he be unacquainted with the meaning 
of those sarcastic reflections, that were cast upon 
* Matt, xxvii. 44. Mark xv. 32. 



in our Pardon. 107 

him by malevolent rulers and an insolent rabble. Yet 
he joined the common cry ; he poured the bitterest 
reproaches on the most innocent and glorious Per- 
son that ever appeared in the world. This he did 
when Jesus was in his dying moments, and when 
his own body was extended on a cross, transfixed 
with nails in the most sensible parts, and racked 
with exquisite pain. Such a conduct, in such cir- 
cumstances, evidently discovers the most astonish- 
ing degree of impenitence for his own crimes — the 
greatest abhorrence of the bleeding Immanuel — the 
highest insensibility of his own state toward God, 
and unconcernedness about the momentous affairs 
of an eternal world. He acted as if his tormenting 
others were a relaxation of his own pains. Whence 
could such a conduct proceed? whence, indeed, but 
from the principles of Atheism, or from the rage of 
the devil ? 

Such was the state of this Thief, till some time 
after he was crucified. Such were the qualifications 
which he possessed, predisposing for pardon. Yet 
he, though enormously vile — let reigning grace 
have the glory ! — was pardoned. Being convinced 
of the superlative dignity of Jesus Christ, as well as 
the injustice of his condemnation ; being informed 
of the design of his sufferings, and of the nature of 
that work he was then finishing; when the other 
thief, his companion in wickedness, continued his 
opprobrious language, he rebuked him sharply, and 
addressed a prayer to the dying Jesus. In which 
he acknowledged his Deity; owned him as Lord of 
the unseen world ; and as having authority to dis- 
pose of crowns and thrones in glory, to whomsoever 
he pleased. In doing which, he paid him the high- 
est honour which mortals can pay to the true God. 
His petition is, Lord remember fnewhen thou contest 



108 Of Grace, as it reigns' 

into thy kingdom ! Jesus answers him with that ma- 
jesty and condescension which become none but the 
Supreme Possessor of heaven and earth. Verity 
I say unto thee, To-day thou shalt be with me in para- 
dise.* The petition of the dying criminal supposes 
faith in the illustrious sufferer, as the all-sufficient 
Saviour ; and the gracious answer which Jesus re- 
turned irrefragably proves it. His comprehensive 
petition being readily granted, we may infer that 
his offences were pardoned and his person accepted. 
Now, can it be supposed that the dying Redeemer, 
when he vouchsafed pardon to him, considered him 
in any other light than that of a notorious offender, 
a most ungodly wretch ? Is it possible to conceive, 
with any appearance of reason or of scripture, that 

* How amazing 1 the methods of grace ! How mortifying 1 to 
human pride is the conduct of Christ ! In the time of his public 
ministry lie was addressed by a very decent, respectable, and 
apparently devout young ruler. A person who to outward ap- 
pearance, was very promising, and likely to be an honour to the 
Redeemer's rising interest. Yet, notwithstanding all his re- 
commendations of worldly property and polished manners, of 
honourable character and devout address ; he was sent away 
exceedingly sorrowful. But here we behold the holy Jesus re- 
turning the most gracious answer to the very first petition of an 
abandoned malefactor, a thief even just before he breathed his 
last. Consequently, he was so far from having any recommen- 
dations, either of person or of character, that every thing about 
him was quite the reverse. So true are those words, though 
spoken with an ill intent ; Behold a friend of publicans and sin- 
ners. — The whole have no need of a physician, but they that are 
sick, appears to have been the maxim on which Messiah formed 
his conduct. And why should the righteous, or the self-suffi- 
cient, be offended at this ? If they can do without the manifes- 
tation of such grace, others cannot. But if the elder brother 
will be displeased, because the prodigal is accepted, who can 
help it ? Such, however, as feel their want and look to the 
cross alone for relief, will entirely acquiesce in the conduct of 
Christ. Being well persuaded, that it is for his eternal honour^ 
and for their everlasting salvation.— Luke sviii. 18 — ^3. 



in our Pardon. 109 

this Thief performed any entitling or qualifying 
conditions, previous to the mercy and forgiveness 
that were granted and manifested to him. 

Can we imagine that this thief, when he said re- 
member me, could possible consider himself as any 
other than the vilest miscreant?* Yet, with great 
boldness, and no less acceptably, he uttered the 
words. — Nature teaches and pride suggests, * This 
1 is a kind of language becoming none but the dying 
4 lips of prophets, of apostles, or of martyrs ; of 

* such as have been eminent for good works and 

* pious services all their days.' Whence, then, 
could this infamous man derive such a degree of holy 
boldness, so acceptable to the bleeding Immanuel ? 
"With what confidence, or upon what ground could 
he say, Remember me ? It is impossible, I should 
think, for the invention of man to find any other 
reason ; nor can all the hosts of angels find a better, 
than that grace which reigns. That grace — let angels 
and the spirits of the just made perfect dwell on the 
charming sound ! let the worst of sinners look to it 
and rejoice in it ! — that grace, which was the only 
basis of hope for the greatest apostles, and the most 
holy among the children of men ; is an all-sufficient 
ground of dependence, even for blasphemers and 
persecutors, for thieves and murderers ; or, as 
Paul says, for the chief of sinners. 

Here we behold with wonder and contemplate 
with joy the conduct of the Lord Redeemer in mak- 
ing choice of one as his companion to glory, when 
he made his exit and left the world. Of one who 

* " Memento mei, hominis flag-itiosissimi, sab peccatam vendi- 
* £ ti, bipedum pessimi, et peccatorum, maximi ; quando veneris 
" in regnum tuitm, ut et ego gratiam inveniam apud te, et firmam 
*' ac securam sub alis seternse tuse majestatis stationem/* 
Mercken, Okero. Crit, in Passion. J),2f.I,C. p. 789. 
K2 



1 10 Of Grace, as it reig?is 

had — not like Enoch, walked with God ; not like 
Abraham, rejoiced to see the day of Christ, and 
longed for its commencement ; nor like old Simeon, 
waited with ardent expectation for the consolation 
of Israel — but of one who, for aught appears to the 
contrary, had devoted all his time and all his talents 
to the service of Satan— of one, whom the sword 
of civil justice permited not to live ; and who in the 
eye of the public, was less worthy of mercy than 
Barrabbas himself, who was guilty of sedition and 
murder ; was a vile incendiary and a bloody ruffian. 
Astonishing procedure of Jesus the Judge of the 
world! When such a wretch is saved, who can des- 
pair? — At that ever memorable and amazing period, 
when the Son of the Highest was in the pangs of 
dissolution, Jehovah was determined to show, by 
an incontestable fact, that the salvation which was 
then finishing, originated in sovereign mercy ; flow- 
ed in atoning blood ; was equal to the wants of the 
jnost abominably wicked ; and terminated in his 
own eternal glory, as its ultimate design. This, this 
is grace indeed ! Grace, 

' Not to be thought on, but with tides of joy, 
f Not to be mention'd, but with shouts of praise.' 

Can we cease to admire the power of divine grace 
in the salvation of this Thief? What an amazing 
difference takes place in a few hours, as to his cha- 
racter and state ! When first extended on the cross, 
we view him one of the most hardened wretches 
whose character is recorded in any history. Then 
we hear him pray, and behold him a sincere peni- 
tent. And lo ! before the day is elapsed, even while 
his body — a deformed spectacle ! — still hangs on the 
gibbet and declares to all the world that he was not 
fit to live; his immortal spirit enters the portals of 
paradise, and is blessed with the beatific vision. — 



in our Pardon* 111 

Surprising transition ! As a nuisance to society and 
a pest to the public, he is brought to the cross, and 

from thence is translated to a throne of glory. 

Here also we behold, in a striking light, the sove- 
reignty of grace. For the other thief, though not 
more unworthy, dies unrelenting and is lost for ever. 
Here the Almighty shows that he will have mercy 
on whom he will have mercy ; for, one is taken and 
the other left, 

I cannot conclude my remarks on this very ex- 
traordinary fact, without observing ; That as the 
death of the Son of God was the most wonderful 
event that ever did, or ever will take place on the 
theatre of the world ; and as it was intended to be a 
foundation of hope for sinners, in the most despe- 
rate cases ; so the circumstances attending it were 
wisely adapted to answer that gracious design in its 
utmost latitude. The Prince of life was numbered 
among transgressors ; was crucified between two 
thieves. He died, not only the most abhorred of 
deaths, but in the worst of company. Nor was this 
a casual thing: it was determined by Jehovah, and 
the subject of ancient prophecy. This was gracious- 
ly ordered, in the purpose and providence of God, 
to afford relief to the most flagrant offenders. — Had 
any the least regard been paid to moral character 
and human excellence, in that most amazing of all 
transactions ; unbelief and pride would soon have 
concluded, that it was principally intended for the 
more respectable part of mankind ; for those who 
want but little assistance, and would be able to do 
tolerably well without it. On such a supposition, 
what must have become of notorious criminals, and 
of all those who consider themselves as awfully guil- 
ty and wretched ? What but absolute despair would 
have awaited the entirely worthless ? though these 



112 Of Grace, as it reigns 

are the persons in whose salvation mercy delights, 
and for whom the great atonement was provided. 
Had the companions of Christ on the cross been 
persons of a shining character for humanity and 
piety ; nay, had they been of equal repute with Eze- 
kiePs worthies, Noah, Daniel, and Job ; although 
mankind, by common consent, might have agreed 
to pronounce their execution an outrageous violation 
of justice, and have execrated the Judge who con- 
demned them ; yet the dying Jesus would still have 
been numbered with transgressors. But this would 
have afforded small encouragement to those, who 
are not only condemned by divine law, and stand 
guilty in their own consciences ; but have also, by 
a criminal conduct, incurred the public odium.-— 
Such would have been ready to infer, that their case 
was entirely hopeless ; and, therefore, as despair of 
the future was the most rational thing, so present 
pleasures, however sinful, would have been still 
more eagerly pursued by them. But reigning grace 
was by no means willing that the most abhorred of 
men should be reduced to such a dreadful situation. 
In order therefore to prevent this, the Holy One of 
God was not only crucified, to show that he died 
under a charge of the highest guilt, and was made a 
curse ; but he was crucified between two convicts 
that were thieves and ruffians. He made his exit 
and was numbered with such, as all the world agree 
to pronounce transgressors ; with such as have ever 
been esteemed by all nations as unworthy to live. 
But why was this, if not to show, that as the best 
of men have no solid foundation of hope, except the 
blood of the cross ; so the very worst and the vilest 
that ever deserved a gibbet, have no reason to smk 
in despair while they behold the Lord of life expire 
in such company; and especially when they re- 



in our Pardon* 11 3 

uher that he took one of those villains with him 
to glory ? 

Sly reader, perhaps, would be ready to think it & 
gross affront to his character, were I to assert, that 
he stands on the very same terms with this Thief, in 
regard to acceptance with God j and that the most 
upright of men have nothing more to plead, before 
their Maker, than he had. Yet this is a certain 
truth. For salvation is entirely by grace ; and grace 
is unconditional favour. Grace, therefore, has no 
regard to any real or supposed difference among 
men. All whom it relieves, are considered as on 
the same level ; the most moral, and the most prof- 
ligate, being equally without help and hope in them- 
selves. We may therefore conclude, that whoever 
looks for salvation by any other grace than that 
which saved this Thief, will meet with a dreadful 
disappointment. 

In the several foregoing instances, grace, in the 
free pardon of sin, does not only appear, but appears 
with majesty: it not only shows itself, but demon- 
strates its power to be infinitely great and supreme- 
ly glorious. These remarkable cases stand engros- 
sed by the pen of inspiration, as so many acts and 
precedents of the court of heaven ; and were recor- 
ded for our — yes, reader, for our observation, in- 
struction, and comfort. They were ordered to be 
transmitted to posterity by the King eternal, that in 
the ages to come He might show the exceeding riches 
of his grace, through Christ Jesus. 

The blessed effects produced on the minds and 
morals of all these enormous offenders, by the man* 
ifestation of grace and a grant of pardon, deserve our 
consideration ; as they are a standing testimony to 
the truth of that saying, There is forgiveness xvith 
Thee ^ that thou may est be feared* — When Paul came 



114 Of Grace, as it reigns 

to experience the power, and to taste the sweetness 
of pardoning grace, no labours were too great for 
him to undertake ; no sufferings were too severe for 
him to undergo, on the behalf of his divine Master, 
He counted not his very life dear, so that he might 
propagate the glorious truth, and promote his Re- 
deemer's honour. — Zaccheus was instantly changed 
in his dispositions and conduct : for the extortioner 
made restitution, and put on bowels of mercy. — The 
Woman of Samaria immediately drew numbers to 
hear that gracious voice which quickened her own 
soul ; and to receive him, as the Christ, by whom 
she was instructed, pardoned, and comforted. — The 
Jailer manifested a ready obedience to the commands 
of our Saviour, as King in Zion, by submitting to 
the ordinance of baptism. He evinced his love to 
the saving truth, by washing the stripes of his two il- 
lustrious prisoners, and by treating them at his hos- 
pitable board with a cordial welcome. — And the 
Thief, the few moments he had to live, after he en- 
joyed the blessings of grace, confessed his offences, 
justified God in the punishment he then suffered, 
and, in love to the soul of his partner in villany and 
infamy, reproved him for his blasphemy and warn- 
ed him of his danger — the dreadful danger of suf- 
fering eternal wrath. 

I am persuaded that the testimonies and facts, al- 
ready produced and pleaded, in order to prove that 
pardon is free ; detached from all works, dependent 
on no conditions, to be performed by the sinner, are 
quite sufficient. Otherwise, I might easily add to 
their number, by producing other examples and more 
declarations from the sacred volume. But these I 
omit, and shall only remind my reader of that re- 
markable and truly evangelical text ; When rve zvere 
enemies, xve were reconciled to God by the death of 



in our Pardon* 145 

his Son, Now, as none can deny that pardon of sin 
is essential to a state of reconciliation with God ; so 
it is impossible the reconciliation and forgiveness of 
those who are enemies to him, should ever take place 
on account of any thing amiable which they possess, 
or of any thing good which they have done. Such 
a supposition, if any were absurd enough to make 
it, would confound the two absolutely contradictory 
ideas of enmity and friendship. 

Here let us pause a moment and indulge reflec- 
tion. Is there no forgiveness of any offender, or of 
the least offence, but by shedding oj blood — the infi- 
nitely precious blood of Jesus, our incarnate God ? 
How awfully evil, how inconceivably great the ma- 
lignity of sin ! The dignity of the Person who suf- 
fered for it \ the superlative interest he had in his 
Father's love ; and the more than mountainous 
weight of divine wrath, which he bore in his com- 
plicated sufferings ; much more strongly express the 
exceeding sinfulness of sin, and the infinite purity 
of God, than the everlasting punishment of the dam- 
ned. Here we behold in the clearest light, that 
our Sovereign is absolutely just, as well as divinely 
merciful, in granting a free pardon to the worthless 
and guilty. Here we behold the righteous Judge, 
and the suffering Saviour ; inflexible justice, and 
' triumphant grace, in the same point of light. The 
curse is executed in all its rigour, and mercy is ma- 
nifested in all its riches. Here the Great Lord of 
all appears, dispensing innumerable and free par- 
dons ; but in such a way as preserves the honours 
of his law inviolate, and maintains the rights of his 
divine government — In such a way, as is the sur- 
prise of angels and the wonder of heaven. To con- 
trive it, was the work of infinite wisdom ; to mani- 
fest it, a display of boundless grace. In such a me- 



116 Of Grace, as it f&igns 

thcd of dispensing forgiveness, how safely may tit 
alarmed conscience rest ! For while it is most happily 
adapted to impress the. mind with an awful sense of 
the infinite evil of sin, the purity of the divine nature 
and the extensive demands of the holy law ; it en 
courages the most unreserved confidence in mercy 
thus revealed, and cherishes the liveliest hope in 
grace thus reigning. 

Is there a full and free forgiveness ; a forgive 
ness vouchsafed without any terms or conditions to 
be performed by the enfeebled and corrupted ere a 
ture ? How shamefully then do those persons in- 
jure the grace of God, and veil its most shining ex- 
cellencies, who teach, or imagine, that pardon of sin 
is not to be expected, nor can be received, till the 
sinner is prepared for it by a course of humiliation, 
of self-denial, or of holy conversation ! This pardon, 
far from being suspended on conditions to be per- 
formed by us, flows from sovereign grace, is accord- 
ing to the infinite riches of grace ; and is intended 
by Jehovah to aggrandize his grace, in the view of 
all the redeemed, and before the angels of light, 
both here and hereafter. That forgiveness which 
is with God, is such as becomes the Majesty of hea- 
ven ; such as is suited to his infinite excellencies. 
When the Lord of the world pardons offenders, in 
so doing he demonstrates his Deity ; or, that he is 
infinitely superior to all his creatures in acts of for- 
giveness, as well as in every perfection of his nature. 
For thus it is written : I will not execute the fierce- 
ness of mine anger ; I will not return to destroy 
Ephraim. What is the reason of this forbearance ? 
It follows, for I am GOD, and not man. In refer- 
ence to the pardon of sin, Jehovah again declares — 
For my thoughts are not your thoughts, neither arc 
your ways my ways, saith the Lord, For as the 



in Gur Pardon. H7 

ven* are higher than the earth, so are my ways 
higher than your ways, and my thoughts than your 
thought*. He freely forgives our ten thousand tal- 
ents ; whereas we can scarcely forgive those who 
are indebted to us an hundred pence. Thus the 
Lord, in bestowing a full and free pardon on guilty, 
perishing creatures, exceeds — .the utmost of human 
deserts r the highest instances of human compas- 
sion? rather, all our expectations and all our 

thoughts. May a lively sense of this free forgive- 
ness rest on the mind, comfort the heart, and elevate 
the affections of my reader ! Then shall his conduct 
declare, that as it is a blessing immensely great, and 
comes to sinners through atoning blood ; so it is con- 
nected with true holiness — that it is a strong incen- 
tive to fear the Lord; to love, adore, and obey him. 
Then shall he be filled zvith the fruits of righteous- 
ness, which are by Jesus Christ, to the glory and 
praise of God. 

This forgiveness is everlasting and irreversible : 
which is the last and crowning requisite of complete 
pardon. Various passages in sacred writ evince this 
glorious truth. Among many others, that charming 
clause in the new covenant is not the least remark- 
able. I will be merciful to their righteousness, and 
their sins and their iniquities will I remember 
no more. This declaration, and the blessing sig- 
nified by it, enter into the very essence of the new, 
the better, the unchangeable covenant. If the Lord, 
whose royal prerogative it is to punish, or to pardon 
the criminal, declare that he will remember his ini- 
quities no more; we may rest assured, that it is an 
everlasting pardon, a forgiveness never to be rever- 
sed. This declaration is not simply a promise; 
though a mere promise, from the God of truth, is 
irrevocable ; but it is a promise in a federal form — 
L 



118 



Of Grace, as it reigns 



an absolute promise, which faithfulness itself is en- 
gaged to fulfil. The continuance of a pardoned 
state, not depending on conditions to be performed 
by the sinner ; but on the perpetual efficacy of our 
Lord's atonement, and on the inviolable faithfulness 
of the eternal God ; there is all possible security 
that a full and free pardon, once granted, shall ever 
abide in its full force and in all its glory. 

The same comfortable truth is taught and con- 
firmed by David. As far as the cast is from the 
ivest, so far hath he removed our transgressions 
from us. Hence we infer, that the sins of those 
who are forgiven, shall never come against them to 
their condemnation ; unless those two opposite 
points, the east and the west, should ever meet, 
and so cease to be what they are. Nor can that 
blessedness which the Psalmist, in another place, 
ascribes to the pardoned sinner, be accounted for 
on any other supposition. Blessed is he, rvhose 
transgression is forgiven. For if all his offences 
were not forgiven, and that for ever ; what peace 
for his conscience here, what hope of glory hereaf- 
ter, could he enjoy ? If the continuance of his par- 
doned state depended on his own obedience ; if, by 
a relapse into sin, he should again be liable to con- 
demnation and wrath ; all his present enjoyments 
and future hopes would not deserve the name of 
blessedness, the tenure by which they are held being 
so precarious. Precarious i I retract the expres- 
sion. There would be all the certainty on the op- 
posite side that could be had ; not the least proba- 
bility in his favour, or the least ground to suppose 
that he would ever obtain eternal happiness. The 
conscience being awake, present peace will always 
keep pace with an hope of future felicity. 

Another inspired penman thus expresses the joy- 



in our Pardon, 119 

ful truth. Thou zvilt cast all their s'dis into the depths 
of the sea. The transgressions of the pardoned 
sinner are here compared to a stone, or to some other 
ponderous thing ; which, when cast into the fathom- 
less deep, is absolutely irrecoverable by all the art 
and power of man. The loftiest towers, the most 
enormous mountains, with all their cumbrous load 
of rocks and forests, if cast into the ocean, would 
all entirely disappear and be lost for ever. By this 
expressive and striking image does the Holy Ghost 
represent the perpetuity of that forgiveness which is 
with God, and is vouchsafed to the believer. Con- 
formably to which, the Lord says ; The iniquity of 
Israel shall be sought for, and there shall be none ; 
and the sins of fudah, and they shall not be found. 
The reason of this assertion is contained in the fol- 
lowing words : For I zvill pardon them zvhom I re- 
serve, A convincing proof, that those who are par- 
doned by the God of grace, have all their sins for- 
given, and that for ever. Isaiah, the evangelist of 
the Jewish church, has a passage much to our pur- 
pose. He represents the Redeemer, the Holy One 
of Israel, addressing his people in the following 
manner. As I have sworn that thezvaters of Noah 
should no more go over the earth; so have I sworn 
that I would not be wroth with thee nor rebuke thee. 
For the mountains shall depart, and the hills be re- 
moved ; but my kindness shall not depart from thee, 
neither shall the covenant of my peace be removed, 
saith the Lord that hath mercy on thee. Here we 
have, not only the word, but the oath of Jehovah, 
in attestation to the glorious truth : and if these fail, 

* The pillar'd firmament is rottenness, 

« And^earth's foundation stubble. 

The apostle of the Gentiles having this glorious 
truth full in his view, is bold to challenge every 



uo 



Of Grace, as it reigns 



enemy, and to defy every danger. What less can 
he the import of that heroic language ; Who shall 
lay amj thing to the charge of God's elect P Who 
shall condemn f If the blessing of pardon were 
«ver to be reversed ; if a sinner, having been once 
.acquitted from condemnation, should again fall un- 
der the curse and be liable to perish ; there would 
be no foundation for these bold expressions. 

Such is the nature and such the properties of di- 
vine forgiveness ; even of that forgiveness, which is 
the purchase of Immanuel's pains, and the price of 
redeeming blood. The doctrine of pardon is an 
essential branch and a capital article of that truth, 
which is by way of eminence called the gospel. 
For the cheering language of that heavenly message 
is ; Be it known Unto you, men and brethren, that 
through this illustrious Jesus is preached unto you 
the forgiveness of sins. Such is the import of the 
evangelical testimony ; and the glorious blessing is 
received by faith in the dying Redeemer. As it is 
written ; To him give all the prophets witness, that, 
through his name, whosoever believeth in Him shall 
receive remission of sins. Believing the infallible 
record which God has given of his Son, we receive 
the atonement. The propitiating blood of Christ 
is sprinkled on our hearts, pardon is applied to our 
consciences, and peace enjoyed in our souls. 

It is no real objection to the truth advanced ; That 
the Lord lays his chastising hand on the objects of 
this forgiveness. For though he corrects them, and 
frequently with some degree of severity, on ac- 
count of their backslidings ; yet those chastisements 
are instances and evidences of his paternal affection, 
and of his constant care over them. They have 
the strongest assurances, that he will never take 
ffom them his loving kindness, nor suffer his faith* 
fulness to fail. 



in our Pardon, 121 

Nor is it any way inconsistent with the doctrine 
maintained ; That believers are expressly com- 
manded to pray for the pardon of sin, and that this 
command has been frequently acknowledged in the 
conduct of eminent saints, whose characters are 
recorded in the holy scriptures. For, to use the 
words of a learned author, c Very frequently when 
1 the saints pray, either for the forgiveness of their 

* own, or others' sins ; their meaning is, that God. 

* would, in a providential way, deliver them out of 

* present distress; remove his afflicting hand, which 
' lies heavy upon them ; or avert such judgments 
' which seem to hang over their heads, and very 
4 much threaten them ; which when he does, is an 

* indication of his having pardoned them. ^V ^ e are 
c to understand many petitions of Moses, Job, Sol- 
6 omon, and others in this sensed — Besides, when 
4 believers now pray for the pardon of sin, their 
1 meaning is — that they might have the sense, the 
1 manifestation, and application of pardoning grace 
' to their souls. We are not to imagine, that as 
' often as the saints sin, repent, confess their sins, 

* and pray for the forgiveness of them ; that God 

* makes and passes new acts of pardon — But,where- 
' as they daily sin against God, grieve his Spirit, 
c and wound their own consciences ; they have need 
' of the fresh sprinklings of the blood of Jesus, and 

* of renewed manifestations of pardon to their 
4 souls ; and it is both their duty and their interest 

* to attend the throne of grace on this account.' 

How glorious, then, is that forgiveness xvhich is 
with God, that pardon I have been describing ! It 
has every requisite to make it complete in itself, and 
suitable to the indigent, miserable sinner. It has 

* Exod. xxxii. 32. Numb. xiv. 19, 20. Job. vii. 21. t Kings 
Yin. SO, 34, 36, 39, 50. 

L2 



122 



OfG 



race. 



as tt reigiis 



not one discouraging circumstance to forbid the most 
guilty, or the most unworthy, applying to the ever- 
merciful Jehovah for it. It is full, free, and ever- 
lasting j every way complete and worthy of God. 
It was absolutely necessary to the peace of our con- 
sciences, and to the salvation of our souls, that it 
should be of such unlimited extent, of such unmer- 
ited freeness, and of such everlasting efficacy. Less 
than this would not have supplied our wants, or have 
served our purpose. If it had not been fall, ta- 
king in every kind and every degree of sin -, we 
must have suffered the punishment due to some part 
of it ourselves, and then we had been lost for ever. 
If it had not been entirely free, we could never have 
enjoyed the inestimable blessing ; for we have no- 
thing, nor can we do any thing to purchase it, or to 
qualify for it. And if it had not been everlasting, 
never to be reversed, w T e should have been under 
continual anxiety and painful apprehensions, lest 
God should, on account of our present unworthi- 
ness,or future failings, recall the blessing when once 
bestowed. But, being possessed of these proper- 
ties, the vilest sinner has no reason despondingly to 
.say ; 4 My sins, alas ! are too many and great, for 
4 me to expect pardon. ' None have any cause to 
complain ; ' I long for the blessing, it is dearer to 
' me than all worlds ; but my strong corruptions, 
' and utter unworthiness, render me incapable of ev- 
* er enjoying it.' Nor have any occasion to fear lest, 
after the comfortable enjoyment of the superlative 
privilege, they should forfeit it, and again come un- 
der condemnation and wrath. 

What shall zve then say to these things f Shall we 
continue in sin that grace may abound in a perfect 
pardon ? God forbid ! So to act, would, if possible, 
be worse than devilish, and more than damnable. 



in oitr Pardon* 123 

Rather let the pardoned criminal say ; yes, he will 
say with the warmest gratitude ; Bless the Lord, G 
my soul! and all that is within me, bless his holy name* 
Who forgiveth all thine iniquities ; who healeth all 
thy diseases ; who redcemeth thy life from destruc- 
tion ; who crowneth thee with loving kindness and 
tender mercies. 

Before I conclude this momentous part of my 
subject, I will transcribe a few lines from a celebra- 
ted author in the last century ; celebrated, not more 
for his very superior learning, than for his great pe- 
netration in spiritual things, and his experience in 
the christian life. Treating of divine forgiveness, 
he says ; 4 The forgiveness that is xvith God, is such 
4 as becomes him, such as is suitable to his great- 
4 ness, goodness, and all other excellencies of his na- 
4 ture ; such as that therein he will be knozvn to be 
4 GOD. What he says concerning some of the 
4 works of his providence, Be still, and knoxv that I 
1 am GOD ; may be much more said concerning 
c this great effect of his grace ; Still yourselves, and 
4 know that he is GOD. It is not like that narrow, 

* difficult, halving, and manacled forgiveness, that is 
4 found amongst men, when any such thing is found 
4 amongst them ; but it is full, free, bottomless, 
4 boundless, absolute — such as becomes his nature 
; and excellencies. It is, in a word, forgiveness that 

* is with GOD, and by the exercise of which he will 

* be known so to be — If there be any pardon with 
4 God, it is such as becomes him to give. When 
1 he pardons, he will abundantly pardon. Go, with 
v your half-forgiveness, conditional pardons ; with 
4 reserves and limitations unto the sons of men. It 
4 may be, it may become them; it is like themselves. 
4 That of God is absolute andrperfect ; before which 
4 our sins are as a cloud before the east wind and the 



124. Of Grace, as it reigns 

' rising sun. Hence he is said to do this work with 
c his whole heart and his whole soul; freely, boun- 
' tifully, largely to indulge and forgive unto us our 
( sins, and to cast them into the bottom of the sea. 
*• Remember this, poor souls, when you are to deal 
c with God in this matter. — If we let go the free par- 
' don of sin, without respect unto any thing in those 
4 that receive it, we renounce the gospel. Pardon 
c of sin is not merited by antecedent duties, but is 
c the strongest obligation unto future duties. He 

* that will not receive pardon, unless he can one way 
c or other deserve it, or make himself meet for it ; 

* or pretends to have received it, and finds nothim- 
' self obliged to universal obedience by it, neither is 
c nor shall be partaker of it*.' 

Now, reader, what think you of this glorious par- 
don ? Is it suitable to your wants r Is it worthy of 
your acceptance ? You are, perhaps, one of those 
careless mortals that are at ease in their sins, and 
eagerly pursuing the tantalizing pleasures of this 
uncertain life. But can you be contented to live 
and die in utter ignorance of this forgiveness ? Is 
pardon a blessing of small importance, or have you 

* Dr. Owen, On the Hundred and Thirtieth Psalm, p. 202, 227, 
and on Heb. via. 12- This eminent writer loudly proclaims the 
charming truth. He no more feared this doctrine leading to 
licentiousness, than he valued the applause of the self-sufficient 
Pharisee, or the self-righteous moralist. He treats of a full, free, 
and final forgiveness, like one who knows its real value, expe- 
riences its unutterable sweetness, and glories in it as his own 
privilege. He labours his noble subject, and repeats the joyful 
truth. — Whereas, many of our modern preachers, who pretend 
to reverence the Doctor's memory, admire his profound learn- 
ing, and, in a general way, applaud his judgment ; when hand- 
ling the same subject, either directly contradict him, or whis- 
per the grand truth in faint accents, as if they questioned the 
certainty of what they would seem to affirm, or were apprehen- 
sive of some pernicious consequences attending it. 



m our Pardon. 123 

no occasion for it ? Sinned you have, condemned 
you are, and, without forgiveness, you die to eter- 
nity. Start, O start from your stupor ! Your state 
is dreadful, though not desperate. Your sins are 
upon you, the law of God curses you, and you are 
in extreme danger of eternal damnation. You are 
tottering, as it were, on the brink of a dreadful pre- 
cipice, and nodding on the verge of the burning lake. 
Can you sleep in your sins, can you rest in an unpar- 
doned state, when it is all uncertainty whether the 
next hour may not transmit you into an eternal 
world ; place you at the bar of God ; and put you 
beyond the possibility of relief? May divine grace 
forbid your continuing another moment in such an 
awful situation ! For, another moment, and your 
life may be gone ; another moment, and your soul 
may be lost; and then your loss will be irreparable, 
inconceivable, and eternal. 

Is my reader sensible of his want, and longing for 
the matchless blessing ? Then look to the dying Je- 
sus. Your iniquities, it is true, abound ; but par- 
doning mercy, through his atonement, superabounq's. 
Be of good cheer : take encouragement : for the fa- 
vour you so earnestly desire is a free gift. Blessed 
be God for the amazing mercy ! Such are the me- 
thods of grace, and such is the nature of this for- 
giveness, that as your eternal salvation is bound up 
in the enjoyment of it, so the everlasting honour of 
Jehovah is unspeakably advanced by freely bestow- 
ing it. There is no reason, therefore, that you 
should stand at a trembling distance, as if there 
were no such favour for you ; but with boldness you 
may look for it, in a way of grace, through the blood 
of Christ, and truth itself has most solemnly decla- 
red that you shall not be disappointed. 

Are you comfortably acquainted with the pardon^ 



126 Of Grace , as it reigns 

ing goodness of God ? having much forgiven, you 
should love much. The remembrance of a blessing, 
so immensely rich, the sense of a favour so extreme- 
ly high, should enlarge your heart with all holy af- 
fections toward the Lord Redeemer ; should ani- 
mate all your devotional services ; should cause you 
to compassionate your offending brother, in forgiving 
him his hundred pence considering that God has for- 
given you ten thousand talents, and make you zeal- 
ous of every good work. This forgiveness, far from 
being an incentive to vice, will bias your affections 
on the side of virtue ; will cause you to love God 
as infinite holy, and to abhor sin, as a direct oppo- 
sition to his immaculate purity and revealed will. 
Yes, a sense of pardon, when warm on your mind, 
will work in you godly sorrow for all sin ; for the 
latent corruptions of your heart, no less than the open 
transgressions of your life ; and will cause you to 
confess them before God with shame and grief.— 
Such are the genuine effects of divine forgiveness. 
These fruits will necessarily appear, in some de- 
gree : and he who professes to know the pardon of 
his transgressions, but does not forgive his offend- 
ing brother, and lives under the dominion of sin, is 
a liar, and the truth is not in him* 



CHAP. VI. 

Of Grace, as it reigns in our Justification. 

JL HE doctrine of justification makes a very dis- 
tinguished figure in that religion which is from 
above, and is a capital article of that faith which zvas 
once delivered to the saints. Far from being a mere - 



in our Justification, 127 

ly speculative point, it spreads its influence through 
the whole body of divinity, runs through all chris- 
tian experience, and operates in every part of 
practical godliness. Such is its grand importance, 
that a mistake about it has a malignant efficacy, and 
is attended with a long train of dangerous conse- 
quences. — Nor can this appear strange, when it is 
considered, that the doctrine of justification is no 
other than the way of a sinners acceptance zvith 
God. Being of such peculiar moment, it is insepa- 
rably connected with many other evangelical truths ; 
the harmony and beauty of which we cannot be- 
hold, while this is misunderstood. Till this appears 
in its glory, they will be involved in darkness. It 
is, if any thing may be so called, a fundamental 
article ; and certainly requires our most serious 
consideration.* 

* Let it be carefully observed by the reader, Jthat though I 
here treat upon justification as distinct from pardon ; yet I am 
fully persuaded that they are blessings which cannot be sepa- 
rated. For he who is pardoned is justified, and he who is jus- 
tified is also pardoned. — It is readily allowed that there is, in 
various respects, a great resemblance between the two bles- 
sings. They are both gifts of grace ; both vouchsafed to the 
same person, at the same time ; and both are communicated 
through the mediation of Christ. Notwithstanding which 
agreement, the signification of the terms, and the nature of the 
blessings intended by them, are so far different as to lay a 
sufficient foundation for distinguishing between the one and the 
other. — I would just hint at a few things in confirmation of 
this. When a person is pardoned, he is considered as a trans- 
gressor ; but when he is justified, he is considered as righteous. 
A criminal, when pardoned, is freed from an obligation to suffer 
death for his crimes ; but he that is justified is declared worthy 
cf life, as an innocent person. Wisdom is said to be justified ; 
Christ is said to be justified ; nay, God himself is said to be 
justified. (Matt. xi. 19. 1 Tim. iii. 16. Luke vii. 29. Rom. iii. 
4.) But neither God, nor Christ, nor Wisdom, is ever said to 
be pardoned ; nor indeed is it possible, in any sense, that they 
should be forgivqn. Though wc may therefore with the scrip- 



128 Of Grace, as it reigm 

Hoxv shall sinful man be just zvith God ? is a ques- 
tion of the most interesting nature to every child of 
Adam. ^ A question which, notwithstanding its 
infinite importance, could never have been resolved 
by all the reason of men, nor by all the penetration 
of angels, if the Lord of heaven and earth had not 
exercised and manifested reigning grace, toward hi', 
disobedient and rebellious creatures. But, with 
the bible in his hand, and the gospel in view, tht 
mere infant in religious knowledge and in christian 
experience is at no loss for an answer : for tr 
wayfaring man, though a fool, shall not err th 
in. Nay, such is the pleasure of God, that he fit 
quently reveals this truth in its glory, to those who 
are esteemed fools by the haughty sons of science 
that no flesh might have the least ground of boasi 
ing. 

Justification is a forensic term, and signifies the 
declaring, *or the pronouncing a person righteous 
according to law. Justification is not the making 
a person righteous, by a real, inherent change from 
sin to holiness, in which the nature of sanctification 
consists; but it is the act of a judge, pronouncing 
the party acquitted from all judicial charges — That 
the blessing of which we speak does not consist in 
a real change from sin to holiness, will further ap- 
pear from considering, that justification is diame- 
trically opposite to condemnation. Now the sen- 
tence of condemnation is never supposed to make 
the person criminal on whom it is pronounced. 
There is no infusion of evil qualities into the cul- 
ture affirm, that they are justified ; we cannot, without absurd- 
ity, or blasphemy, say they are pardoned. This one considera- 
tion, I humbly conceive, is an irrefragable proof, that there is 
a real, an important difference bet ween justification and pardon. 
To which I may add, Paul treats upon them as distinct blow- 
ing's, in Acu xiii. 38 ; $9. 



in our Justification* 129 

prit's mind ; nor is he made guilty, either in the 
eye of the public, or in his own estimation. But 
being arraigned as a criminal, and proved guilty of 
a capital offence, according to the tenor of that law 
by which he is tried ; he is esteemed worthy of 
death, and condemned accordingly.-— So, in Justi- 
fication. The subject of it is pronounced righteous 
in the eye of the law ; is deemed worthy to live, 
and his right to life is declared. Hence that justi- 
fication of which the scripture speaks, and is now 
the subject of our inquiry, is called the justification 
of life.* That the words justify, justified, and 
justification are used by the sacred writers in a fo- 
rensic sense ; and as opposed to the words condemn, 
condemned, and condemnation, is manifest to every 
attentive reader.f 

Justification, in a theological sense, is either legal 
or evangelical. If any person could be found that 
has never broken the divine law, he might be justi- 
fied by it, in a manner strictly legal. Butjn this 
way none of the human race can be justified, or 
stand acquitted before God. For all have sinned ; 
there is none righteous, no, not one. The whole 
world, having transgressed, are guilty before the 
eternal Judge, and under the sentence of death by 
his righteous law. On this ground, every offender 
is excluded from all hope, and abandoned to utter 
destruction. For as an obedience absolutely per- 
fect, is the only righteousness which the lav/ can 
accept ; so punishment inconceivable, or death eter- 
nal, is the least penalty it will inflict, on those that 

* Rom. v. 18. f To this purpose the following" texts, instead 
of many more, may be consulted. Exod. xxiii. 7. Deut. xxv. 
1. 1 Kings viii. Si, 32. Job. xiii. 18. and xxvii. 5. Proy.xvii. 
15. Matt. xi. 37. Luke vii. 29. Rom. ii. 13. and iii. 4. and 
viii. 30, 33, 34. 

M 



130 Of Grace, as it reigns 

fall under its curse. — That justification, therefore, 
about which the scriptures principally treat, and 
which reaches the case of a sinner, is not by a per- 
sonal, but an imputed righteousness ; a righteous- 
ness without the law,* provided by grace and re- 
vealed in the gospel : for which reason, that obedi- 
dience by which a sinner is justified, and his justi- 
fication itself, are called evangelical. In this affair 
there is the most wonderful display of divine jus- 
tice, and of boundless grace. Of divine justice ; 
if we regard the meritorious cause and ground on 
which the justifier proceeds, in absolving the con- 
demned sinner, and in pronouncing him righteous. 
Of boundless grace ; if we consider the state and 
character of those persons to whom the blessing is 
granted. 

Justification may be further distinguished, as 
being either at the bar of God, and in the court of 
conscience ; or in the sight of the world, and be- 
fore our fellow creatures. The former is by mere 
grace, through faith j and the latter is by works. 
It is the former of these I shall now consider, which 
may be thus defined : Justification is a judicial, but 
gracious act of God ; by which a sinner is absolved 
from the guilt of sin, is freed from condemnation, 
and has a right to eternal life adjudged, merely for 
the sake of our Lord's obedience xvhichis imputed 
to him, and received by faith. 

To justify, is evidently a divine prerogative. It is 
God that justifeth. That sovereign Being, against 
whom we have so greatly offended, whose law we 
have broken by ten thousand acts of rebellion against 
him ; has, in the way of his own appointment, the 
sole right of acquitting the guilty, and of pronounc- 
ing them righteous. Jehovah, whose judgment is 
* Rom. iii. 21. 



hi our Justification, 131 

always according to truth, is the justifier of all that 
believe in Jesus. Here grace reigns. For the in- 
finitely wise God appoints the way : the righteous 
and merciful God provides the means, and — let the 
sacred name be repeatedly mentioned with profound 
reverence — the God of all grace imputes the righte- 
ousness and pronounces the sinner acquitted, in per- 
fect agreement with the demands of his violated 
law, and the rights of his offended justice. 

What is here, as well as in several passages oi 
scripture, affirmed concerning God, considered es- 
sentially j is, in some places of the infallible word, 
more particularly appropriated personally to the Fa- 
ther. It is manifest, however, that all the three 
divine Persons are concerned in this grand affair ; 
and each performs a distinct part in this particular 
as also in the whole economy of salvation. The 
eternal Father is represented as appointing the way, 
and as giving his own Son to perform the conditions 
of our acceptance before him. The divine Son, as 
engaging to sustain the curse, and make the atone- 
ment; to fulfil the terms, and provide the righteous- 
ness by which we are justified. And the Holy 
Spirit, as revealing to sinners the perfection, suita- 
bleness, and freeness of the Saviour's work ; ena- 
bling them to receive it, as exhibited in the gospel 
of sovereign grace; and testifying to their con- 
sciences complete justification by it in the court of 
heaven. — Thus the triune God justifies. And may 
we not ask, in the triumphant language of Paul, 
Who shall condemn P If Jehovah pronounce the sin- 
ner acquitted, who, in earth or hell, shall reverse the 
sentence? If the Most High entirely justify, who 
shall bring in a second charge ? There is no higher 
court to which any appeal can be made. There is 
no superior tribunal at which a complaint can be 



132 Of Grace, as it reigns 

lodged, against any of those happy souls whose inr 
valuable privilege it is to be justified by tjie eternal 
God. When he acquits in judgment, he absolves 
from all guilt, he accepts as completely righteous ; 
otherwise, a person immediately after he is justified 
must be supposed to stand in need of a further jus- 
tification, which is highly absurd. This divine 
sentence shall never be made void, by any unwor- 
thiness of him on whom it is passed, nor by the ac- 
cusations of Satan : but shall stand, firmer than the 
everlasting hills ; unshaken as the throne of God, 
This sentence — let my reader dwell on the ravishing 
truth, let his very soul feast on the precious doctrine 
— this sentence, be'mgthe justification of life, is preg- 
nant, with all the blessings of the everlasting cove- 
nant, with all the felicity of the world of glory. 

Superlatively great, glorious, and divine, is the 
blessing of justification. Most ardently to be sought; 
most thankfully to be enjoyed. Can any one, con- 
scious of possessing it, cease to exult in God his jus.- 
tifier; who, by being so, is also the God of his 
praise ? Or, who that is convinced of his guilty, 
condemned condition, can cease to pray and more 
earnestly to long for it? — O, sinner! are you in- 
sensible to the worth of this blessing, and supinely 
negligent about it ? be assured, then that you are in 
your sins, and under condemnation. The justifica- 
tion of which we treat is far from you. And what, if 
you should never be justified ? What, if your affront- 
ed Sovereign should swear in his wrath, that he will 
never forgive, never accept you ; but that you shall 
die under the curse already passed upon you ? In 
such a case, though awful beyond conception, what 
could you have to object ? You have trampled his 
authority under your feet, and cherished a spirit 
of the most malignant enmity against him. Your 



in cuv Justification* 133 

conscience testifies, that you have neither obeyed 
his law, nor loved his gospel ; that you have had 
little concern whether He was pleased or offended, 
so that you could but gratify your impetuous lusts, 
and obtain your sordid purposes. You have, it may 
be, never considered the death of the Son of God 
as worthy of your serious notice ; though it is the 
greatest and most wonderful event that ever took 
place in the universe, and the only thing that can 
save you from final condemnation. — Remember, 
thoughtless reader ! that you have a cause to be 
tried at the bar of God, and before Jehovah your 
Judge, which involves your all. An eternal hell to 
be suffered, or an eternal heaven to be enjoyed, will 
be the awful or the glorious consequence of being 
cast or acquitted in judgment. Can you rest, then, 
can you take any comfort, while entirely ignorant 
whether the Judge immortal will absolve or condemn 
you ? Consider the ground on which you stand, and 
the reason of that hope which is in you. A mistake 
about the way of acceptance with God will be attend- 
ed with the utmost danger ; such danger that, where 
it is final, inevitable and eternal ruin must be the 
consequence. May the God of grace and the Fa- 
ther of lights awaken the sleepy consciences of the 
inconsiderate, into an earnest solicitude about it ! 
and may he direct the steps of such as are anxiously- 
inquiring. How shall men be just -with God? 

The persons to whom the wonderful favour is 
granted, are sinners and ungodly. For thus runs the 
divine declaration : To him that xvorketh is the re- 
ward of justification, and of eternal life as connected 
with it ; not reckoned of grace, but of debt. But to 
him that worketh not, but believeth on him that jus- 
tifieth — whom ? the righteous ? the holy ? the emi- 
nently pious ? Nay, verily, but the ungodly j his 
M2 



234 Of Grace, as it reigns 

faith, or that in which he believes, is counted unto 
him for righteousness. From this remarkable text 
we learn, that the subjects of justification, considered 
in themselves, are not only destitute of a perfect 
righteousness, but have performed no good works 
at all. Nor are they only described as having per- 
formed no good works, but also as being entirely 
destitute of every heavenly quality and righteous 
disposition. They are denominated and consider- 
ed as ungodly, when the blessing is bestowed upon 
them. The mere sinner, the ungodly person, he 
that worketh not, is the subject on whom grace is 
magnified; toward whom grace reigns in justifica- 
tion. Thus it is written in those sacred canons of 
our faith and practice which are unalterable. 

Before I dismiss this important passage, I will 
present my reader with the thoughts of Dr. Owen 
upon it. ' To say, he who worketh not, is justified 
' through believing, is to say, that his works, what- 

* ever they be, have no influence into his justifica- 

* tion j nor hath God in justifying him any respect 

* unto them. Wherefore he alone who worketh not 
c is the subject of justification ; the person to be 

* justified. That is, God considereth no man's 
4 works, no man's duties of obedience, in his justifi- 
' cation; seeing we are justified freely by his grace. 
' And when God affirm eth expressly, that he justifi- 

* eth him who xvorketh not, and that freely, by his- 

* grace; I cannot understand what place our works, 
c or duties of obedience, can have in our justifica- 
■■ tion. For why should we trouble ourselves to 
4 invent of what consideration they may be, in our 

* justification before God, when he himself affirms 
- that they are of none at all ? Neither are the words 
; capable of any evading interpretation. He that 

* worketh not* is he that worketh not, let men say 



in car Justification* \2>S 

what they please and distinguish as long as they 
will. And it is a boldness not to be justified, for 
any to rise up in opposition to such express divine 
testimonies ; however they may be harnessed with 
philosophical notions and arguings, which are but 
as thorns and briars which the word of God will 
dash through and consume. But the apostle fur- 
ther adds, in the description of th= subject of jus- 
tification, that God justifieth the ungodly. This 
is that expression which hath stirred up so much 
wrath among many, and on the account whtreof 
some seem to be much displeased with the apostle 
himself. If any other person dare but say, that 
God justifieth the ungodly, he is presently reflec- 
ted on as one that, by his doctrine, would over- 
throw the necessity of godliness, holiness, obedi- 
ence, or good works. For what need can there 
be of any of them, if God justifieth the ungodly f 
Howbeit this is a periphrasis of God, that he is he, 
who justifieth the ungodly. This is his preroga- 
tive and property : as such he will be believed and 
worshipped, which adds weight and emphasis un- 
to the expression. And we must not forego this 
testimony of the Holy Ghost, let men be as angry 
as they please. 

c But the difference is about the meaning of the 
words. If so, it may be allowed without mutual 
offence, though we should mistake their proper 
sense. Only it must be granted, that God. justifieth 
the ungodly. That is, say some, those who former' 
ly were ungodly ; not such who continue ungodly 
when they are justified. And this is most true. All 
that are justified, were before ungodly ; and all 
that are justified, are at the same instant made 
godly. But the question is, Whether they are 
godly or ungodly, antecedently, in any moment of 



136 



Of Grace, as it reigns 



4 time, unto their justification ? If they are consid- 
4 ered as godly and are so indeed, then the apostle's 
4 words are not true, that God justifieth theungod- 
4 ly ; for the contradictory proposition is true, God 

* justifieth none but the godly. Wherefore, although 
4 in and with the justification of a sinner, he is made 

* godly ; for he is endowed with that faith which 

* purifieth the heart, and is a vital principle of all 
4 obedience, and the conscience is purged from dead 
4 works by the blood of Christ : yet, antecedently 
4 unto his justification, he is ungodly and consider- 
4 ed as ungodly; as one that worketh not ; as one 

* whose duties and obedience contribute nothing to 
4 his justification. As he worketh not, all works 
4 are excluded from being the cause ; and as he is 
4 ungodly, from being the condition of his justifica- 
4 tion. ,# 

That the mere sinner is the subject of justifica- 
tion, appears from hence. The Spirit of God 
speaking in the scripture repeatedly declares, that 
we are justified by grace. But grace, as already 
observed, stands in direct opposition to works ; all 
works and worthiness of every kind and of every 
degree. Whoever therefore is justified by grace, 
is considered as absolutely unworthy, in that very 
instant when the glorious blessing is vouchsafed to 
him. This momentous truth is yet more strongly 
expressed in the following emphatical words : Being 
justified freely by his grace.] Freely by grace. If 
these words do not prove that justification is entire- 
ly free, without the least regard to any supposed 
holy qualities in the sinner, or any good works per- 
formed by him, antecedent to his being possessed 
of the unspeakable favour ; I think it is impossible 
to express any such thing. The most fruitful in- 
* On yiistification t chap, xviii. f Rom. iii. 24. 



in our Justification. 137 

vention would be at a loss to contrive a form of 
words better adapted to express the communication 
of any benefit in a way of mere favour. This text 
informs us that, in regard to God, justification is 
an act of pure, unmixed grace ; exclusive of all 
good works, and absolutely independent on any 
such thing as human worthiness : and, in respect 
of us, that it is entirely without cause ; for so the 
adverb in the original signifies.* The word freely 
does not so immediately respect, either the blessing 
itself, or the Giver ; as it does the state and cha- 
racter of the persons to whom the inestimable 
blessing is granted. It denotes that there is no 
cause in them , why they should be thus treated by 
a righteous God. In this sense the original word 
is used and translated in the following passage : 
They hated me without a cause,] Was the holy 
Jesus hated, by the malevolent Jews, without the 
least cause in himself ? Certainly : to assert the 
Contrary would be a contradiction of the sacred 
text, and blasphemy against the Son of God. The 
person, therefore, that is justified freely, by grace, 
is accepted without any cause in himself. Nothing 
in him, or about him, is considered by the sove- 
reign Dispenser of every favour, \vhen he bestows 
the blessing,, as preparing or qualifying for it. 

Hence it appears, that if we regard the persons 
who are justified, and their state, prior to the en- 
joyment of the immensely glorious privilege ; di- 
vine grace appears and reigns in all its glory. There 
being no conditions, or prerequisites ; no terms to 
be fulfilled, or good qualities to be obtained, either 
with or without the divine assistance, in order to a 
full discharge before the eternal Judge. Justifica- 
tion is a blessing of pure grace, as well as trans- 

*Doreon. t J°^ n sv, 25. Psalm xsxv. 19. lxix. 4. Septuag-, 



138 Of Grace y as it reigns 

cendently excellent. So the true believer esteems 
it, and as such rejoices in it. In this, as in every 
other part of his salvation, he is willing to be no- 
thing, less than nothing ; that grace may reign, that 
grace may be all in all. 

The various facts and testimonies produced from 
sacred writ, when treating about the freeness of 
pardon, equally prove the point under considera- 
tion : and might, with many others, be adduced 
and pleaded on this occasion. For he that is par- 
doned, is justified; and he that is justified, is par- 
doned, as before observed. Consequently, if our 
pardon be free, our justification cannot be condi- 
tional. But, to avoid prolixity, I shall not further 
enlarge in proof of the glorious truth j only would 
just observe — That so great a blessing, yet abso- 
lutely free ; so divine a favour, yet not suspended 
on any condition to be performed by the sinner, 
discovers astonishing grace. This must silence 
the fears and raise the hopes of the guilty, the ac- 
cursed, the self-condemned. And may their hopes 
be raised by such a consideration ; and also by be- 
holding the glory of that infinite Being, whose ho- 
nour and sovereign prerogative it is, to be inviola- 
bly just, yet the Justifier of the ungodly. 

Having considered the antecedent state of the 
person whom God justifies, and the freeness with 
which the important blessing is bestowed upon him ; 
the way appointed in the eternal counsels and re- 
vealed in the everlasting gospel, in which the con- 
demned criminal may be honourably acquitted be- 
fore the divine tribunal, and accepted as righteous, 
now demands our attentive regard. Here we be- 
hold immaculate holiness and strict justice, har- 
monizing with tenderest mercy and freest favour. 
Nor can it be otherwise. The Judge of all the 



in our Justification. 139 

sarth must do right. He can acquit none without 
a complete righteousness. For to justify a person, 
and judicially to pronounce him righteous, are the 
same thing. Justification is evidently a forensic 
term, and the thing intended by it a judicial act. 
So that, were a person to be justified without a 
righteousness, the judgment would not be accord- 
ing to truth ; it would be a false and unrighteous 
sentence. 

That righteousness by which we are justified 
must be perfect ; must be equal to the demands of 
that law, according to which the sovereign Judge 
proceeds in our justification. Every judge, it is 
evident, must have some rule by which to proceed 
in his judicial capacity. This rule is the law. To 
talk of passing judgment, without having any re- 
gard to a law, is absurd, and involves a contradic- 
tion. For, to judge, is nothing else but to deter- 
mine whether the object of judgment be according 
to rule. A judge first considers what is fact, and 
then, comparing the fact with the rule of action, he 
pronounces it right or wrong, and approves or con- 
demns the performer of it. An imperfect obedi- 
ence, therefore, before a judge, is not righteous- 
ness : For, in this case, righteousness is no other 
than a complete conformity to that law which is the 
rule of our conduct. To accept of any obedience 
short of the rule, instead of that which perfectly 
answers it, is to act, not in the capacity of a righ- 
teous judge, but under the character of an absolute 
sovereign. So Jehovah himself declares, that he 
will by no means clear the guilty in judgment ; that 
he will not at all acquit the wicked ; and, conse- 
quently, thatrhe will justify none without a perfect 
righteousness. That obedience, therefore, which 
is available for this grandest of all purposes, must 



1 40 Of Grace, as i t reigns 

answer the demands of divine law. It must be 
such as will vindicate the honour of eternal justice, 
and of inviolable truth, in declaring the subject of 
justification completely righteous. Yes, reader, it 
must be such as you may venture to plead, without 
the least imputation of arrogance, at the throne of 
grace and the bar of judgment ; such to which you 
may warrantably ascribe your happiness in the hea- 
venly world, and in which you may glory to all 
eternity. 

Many persons talk of, I know not what, conditions 
of justification : some supposing one thing, and some 
another, to be the condition of it. But hence it ap- 
pears, that the only condition of our acceptance with 
God, is a perfect righteousness. This the law re- 
quires ; nor does the gospel substitute another. — 
For as the divine law can have no more, so it will 
admit of no less. Those persons, therefore, who 
think of any thing short of complete obedience be- 
ing sufficient ; let them call the supposed condition 
by what name they please ; may do well to consider, 
how they can free themselves from the charge of 
Antinomianism. For the gospel does not, in any 
degree, make void the law. So far from it, that 
the voice of the gospel and the death of Christ, de- 
monstrate Jehovah to be absolutely inflexible, as to 
all that his holy law requires or forbids. The way 
in which sinners are justified, does not in the least 
infringe on its rights. For, considered as moral, it 
it unalterable and eternal. Perfect obedience was 
demanded by it of man, while in a state of innocence, 
as the condition of life. Perfect obedience it still 
requires of man, though in a state of apostasy. And 
perfect obedience it must have, either at our own, 
or a surety's hand, or we must fall eternally under 
its curse. 



in cur Justification* 14t 

Where then shall we find, or how shall we obtain 
a justifying righteousness? Shall we flee to the law 
for relief ? Shall we apply, with diligence and zeal, 
to the performance of duty, in order to attain the 
desired end ? Such a procedure, though it might 
flatter our pride, would betray our ignorance, dis- 
appoint our hopes, and issue in eternal ruin. The 
apostle of the Gentiles, when professedly handling 
the doctrine of justification, positively affirms and 
strongly proves, that there is no acceptance with 
God by the works of the law. Now the works of 
the law, are those duties of piety and of humanity 
which the law requires. Nor can any acceptable 
obedience be performed, which is not required by 
that law which demands perfect love to God, and 
perfect love to man. So that when the infallible 
teacher excludes the works of the law, from having 
any concern in our justification, he entirely rejects 
all our works, all Our duties of every kind. But let 
us hear his words and consider their import. 

By the deeds of the law, by our own obedience to 
it, however sincere, shall no fiesh be justified, ac- 
cepted of God and pronounced righteous in his sight* 
The reason is evident ; for by the laxv is the know- 
ledge of sin, as an opposition to the divine revealed 
will, and as deserving an everlasting curse. # But 
if so, it is absolutely impossible that we should be 
justified by it ; for a law which proves us guilty, 
is far from pronouncing us righteous in the eye of 
the lawgiver. The laxv entered, was promulgated 
at Sinai, that the offence might abound ; that the 
abundance of our iniquities might be manifested, 
and their exceeding sinfulness appear. f — The lata 
worketh wrath. It reveals the wrath of God against 
all ungodliness and unrighteousness of men. It 
* Rom. iii. 20. Gal. ii. 16. f Rom. v. 20. 

N 



142 Of Grace, as it reigns 

fastens a charge of guilt on the criminal, and works 
a sense of deserved wrath in his conscience. Far 
from justifying any offender, it denounces utter de- 
struction against him, and unsheaths the sword of 
vengeance.* — As many as are of the works of the 
law; who do their best endeavours to keep it, and 
are looking for justification by it; are- — what? In a 
promising way to obtain acceptance with God, and 
to be rewarded with life eternal ? quite the reverse. 
They are under a dreadful curse. For it is written 
oy the pen of infallibility, and is awfully expressive 
of Jehovah's unchangeable purpose : Cursed is 
every one, without any respect of persons, without 
any regard to pleas, that contintjeth not in all 
things which are written in the book of the law 
to do them,\ From this alarming text we learn 
that there never was, nor can be any acceptance 
with God, without a perfect obedience — An obedi- 
ence, perfect in its principle, complete in all its 
parts, and without the least interruption in thought, 
word, and deed. For he who fails in one pointy 
breaks the law, is guilty before God, and exposed to 
ruin4 

The apostle argues in proof of his point, from the 
opposition there is between living by faith, and liv- 
ing by the xvorks of the law* These are his words ; 
That no man, however excellent his moral character, 
however righteous in his own esteem, is justified by 
his own obedience to the law in the sight of God, it 
is evident; For the just, the truly righteous and jus- 
tified person, shall live by faith. And, that he does 
not obtain the character, or enjoy the blessedness 
connected with it, in virtue of his own obedience, 
appears from hence; the law is not of faith: it 
makes no mention of a Redeemer, or of believing in 
* Rom. iv. 15. f Gal.iii. V). i James ii. 10. 



•in our Justification. .143 

him. But its uniform language is, the man that 
doeth them; that punctually performs the duties 
enjoined, and entirely avoids the things prohibited ; 
he, and he only, shall live in them; shall find accep- 
ance and enjoy peace. * 

The inspired penman, ever jealous of his Master's 
honour, ever concerned for the glory of divine grace, 
argues from an absurdity ; an absurdity, obvious to 
the meanest capacity, and shocking to every mind 
that has the least esteem for the Lt>rd Redeemer. 
If righteousness come by the laxv ; if men either were 
or could be justified by their own duties and endea- 
vours, then it would inevitably follow that Christ is 
dead in vain ; all his obedience and all his suffer- 
ings were useless things ; there was no occasion for 
them.f Again j if they -which are of the law be 
heirs; if they who rely on their own legal perform- 
ances, be accepted of God and entitled to the hea- 
venly inheritance ; faith in a dying Redeemer is 
made entirely void, and the promise of life by him is 
made of none effect. \ 

Nor are the works of the law, which Paul so ex- 
pressly and repeated excludes from having any con- 
cern in our justification, to be understood only of 
an obedience to those positive institutions of Jeho- 
vah, which, being of a temporary kind, were abroga- 
ted by the death of Christ. His design was to set 
aside all our obedience to every law ; all our works 
and duties of every kind. That this was his inten- 
tions, appears from the following considerations. — 
The apostle excludes all zuorks in general. God im~ 
puteth righteousness without works — By grace ye are 
saved — not of works — If by grace, then it is-no more 
oftvorks — Not by works of righteousness which xve 
have done — Who hath savedns — not according to our 
* Gal. iii. 11, 12. t Gal, ii. 21. \ Rom. iv. 14. 



144 Of Grace, as it reigns 

works. He does not only say, that we are not j usti - 
lied by the works of the laxv ; but also, that we are 
not justified by works, performances, duties, obe- 
dience, in general, what rule soever may be their 
object, or however they may be denominated. He 
does not give the least hint, as if he meant only to 
exclude the works of some particular law, or duties 
of some particular kind, in contradistinction to 'oth- 
ers. And when the Spirit of God declares, without 
limiting the phrase to any particular kind of duties, 
that we are not justified by works; what authority 
have we to restrain the sense to this or that sort of 
works, to the exclusion of others ? For as all duties 
performed in obedience to a law are works, whether 
the law be considered as moral or ceremonial, old or 
new ; so all works, whatever they be, are here ex- 
cluded without any exception. 

That law which the apostle designs, stands in di- 
rect opposition to the grace of the gospel, and the 
promise of life ; to faith in Christ, and the righte- 
ousness of faith. The promise that he should be 
, the heir of the xvorld, was not to Abraham, or to his 
seed through the law, but through the righteousness 
of faith. For if they which are of the\zi\v be heirs, 
faith is made void, and the promise made of none 
effect. Because the law worketh wrath ; for xuhere 
there is no law, there is no transgression* There- 
fore it is of faith, that it might be by grace, that the. 
promise might, he sure to all the seed.* Now it is 
the moral, and not the ceremonial law, that stands 
opposed to grace, and the promise ; to faith, and 
the righteousness of faith. For the ceremonial law, 
exhibiting in various ways the grace of God, the 
promised Messiah, and life by him, as the great 
objects of faith and hope under the ancient Jewish 
* Rom. iv. 13, 14, 15, IS. 



in our Justification. 145 

economy; cannot be stated and considered in this 
contrasted view, without a manifest impropriety. 
But the moral law is not of faith ; it contains no 
revelation of grace : it exhibits no foundation of 
trust, no object of hope for sinners : nor does it 
make the least promise to them, but all the reverse. 
Besides, the law here intended xvorketh xvrath. By 
a transgression of it, wrath is incurred ; and by a 
conviction of the evil of such disobedience, a sense 
of deserved wrath possesses the conscience. Which, 
though perfectly applicable to the moral law, and to 
mankind in general as breakers of it ; yet cannot 
be affirmed of the ceremonial institutions, neither 
in regard to Jews, nor Gentiles. Because, as to 
the former, those rights were long since abrogated : 
and, as to the latter, they never were under any ob- 
ligation to observe them. 

The important reasons assigned by the sacred 
disputant, why we cannot be justified by the works 
of the law, but by faith in Jesus, make it evident, 
that he intended to exclude, not only all ceremonial 
performances, but also all our moral obedience. 
Having asserted, that there is no justification by 
the deeds of the law, he adds ; For by the laxv is 
the knowledge of sin.% Now the apostle informs 
us, from his own experience, that the knowledge 
of sin comes by that law which forbids all irregular 
desires, and every unsahctified affection. Ihadnot 
knoxvn sin but by the laxv ; for I had not knoxvn lust, 
except the laxv said, Thou shalt not covet.j Hence 
it is plain to a demonstration, that all the duties of 
that law by which is the knowledge of sin, are en- 
tirely excluded from all concern in our justification : 
and, that the law which convinces of sin, is spirit- 
ual j reaches the thoughts and intents of the heart, 
* Rom. iii. 20. f Rom. vii. 7. 
N2 



146 Of Grace, as it reigns 

saying, T/ioit shalt not covet. Whether it be the 
moral, or the ceremonial law that is here, intended, 
the reader, I presume, will be at no loss to deter- 
mine. Another reason assigned is, Lest any man 
should boast. For thus it is written ; By grace ye 
are saved — not of works, lest any man should boast — 
To declare at this time his righteousness, that He 
might be just and the justifer of him that believetk 
in Jesus. Where is boasting, then P it is excluded. 
By what law P of works P Nay : but by the law of 
faith. Whence the apostle infers the following 
conclusion : Therefore we conclude, that a man is 
justified by faith without the deeds of the law.* 
Now of what are men ready to boast, in a religious 
view, but of their supposed moral goodness ? Of 
what, except the integrity of their hearts, and the 
regularity of their lives ; their sincere intentions, 
and their pious performances ? These therefore 
we may justly infer, are entirely excluded. For if 
no works be excepted but those of a ceremonial 
kind, and if our moral obedience be any way con- 
cerned in procuring acceptance with God, how is 
boasting excluded ? Does not the performance of 
moral precepts afford as fair a ground for boasting, 
as a submission to ceremonial rites ? and were not 
the ancient Pharisees guilty in both respects ?f 

Nor is faith itself our righteousness, or that for 
the sake of which we are justified. For though 
believers are said to be justified by faith, yet not 
for faith. That faith is not our righteousness, is 
evident from the following considerations. No 
man's faith is perfect ; and if it were, it would 
not be equal to the demands of the divine law. It 
could not, therefore, without an error in judgment, 
be accounted a complete righteousness. But the 

• Eph. ii. 8, 9. Rom, iii. 26, 27, 28. f Luke xviii. 11. 



hi our Justification*. 147 

judgment of God, as before proved, is according 
to truth, and according to the rights of his law. 
That obedience by which a sinner is justified, is 
called the righteousness of faith;, righteousness by 
faith $ and is represented as revealed to faith ;* 
consequently, it cannot be faith itself. Faith, in 
the business of justification, stands opposed to all 
works. To him that worketh not, but believeth. 
Now, if it were our justifying righteousness, to 
consider it in such a light would be highly improper. 
For, in such a connection, it falls under the con- 
sideration of a zvork, a condition, on the perform- 
ance of which our acceptance with God is manifest- 
ly suspended. If faith itself be that on account of 
which we are accepted, then some believers are 
justified by a more, and some by a less perfect 
righteousness, in exact proportion to the strength 
or weakness of their faith. Hexvas strong in faith 
•—0 ye of little faith. Consequently, either more 
of justice and less of grace must appear in the jus- 
tification of some, than in that of others ; or else 
it must be concluded, that some are more fully jus- 
tified than others ; each of which is absurd. That 
which is thexsnd of the law, is our righteousness ; 
which, certainly, is not faith, but the obedience of 
our exalted Substitute. Christ is the end of the 
law, for righteousness, to every one that believ- 
eth. That righteousness by which many are justi- 
fied, is the obedience of One. The believer, there- 
fore, is not justified for the sake of his own faith ; 
for then there must be as many distinct righteous- 
nesses, as there are justified persons. Were faith 
itself our justifying righteousness, we might, with- 
out either pride or folly, depend upon it, plead it 
before God, and rejoice in it. For whatever the 
* Rom. iii. 22. Philip iii. 9. Rom. i. 17. 



148 Of Grace, as it reigns 

Most High is pleased to accept as our justifying 
righteousness, may be pleaded, before him, as such. 
Whatever may be so pleaded, must be esteemed a 
proper ground of our confidence — may be used as 
an argument in prayer at the throne of grace, and 
as the foundation of our expecting final happiness : 
and whatever is the ground of our confidence, must 
be the source of our spiritual joy. So that, accord- 
ing to this hypothesis, not Christ, but faith, is the 
capital thing j the object to which we must look. 
The glorious Redeemer and his undertaking, are 
only considered as auxiliaries in the affair of justi- 
fication j while faith is the grand requisite, as it 
renders Immanuel's work effectual, and crowns the 
whole. To understand those words, Faith zvas 
imputed to him for righteousness, in the Arminian 
sense, is to contradict the whole scope and design 
of the apostle's argumentation, when treating about 
the justification of sinners. For his main design 
is to prove, that the eternal Sovereign justifiesy>e^- 
ly ; -without any cause in the creature. But, ac- 
cording to this hypothesis, faith is the condition ; 
is the cause ; is that on account of which we are 
accepted as righteous. For it is considered under 
the formal notion of righteousness. Hence it ap- 
pears, that it is not faith itself, but its glorious Ob- 
ject which Paul intends, when he speaks of faith 
being imputed for righteousness. 

But is not that law which man was originally un- 
der, which requires an absolutely perfect obedience,, 
and denounces a curse on the least offender, abro- 
gated by the mediation of Jesus Christ ? and is not 
a new, remedial, milder law introduced in its place; 
one that is more happily adapted to the infirmities 
of a fallen creature, requiring only a sincere obedi- 
ence, as the condition of acceptance before the so- 



in our Justification* • 149 

rereign Judge ? No : For, not to take notice that 
iuch a scheme represents the gospel as making void 
the law ; not to mention many other things which 
might be urged ; the sentiment supposes, that the 
old, the eternal law of God, was either too strict in 
its precepts, or too severe in its penal sanction ; and, 
that its requisitions never were, nor ever will be per- 
formed, either by ourselves or by our Surety. An 
imagination this 5 which deserves the utmost abhor* 
rence ; as, in one view, it denies perfection to that 
law which is hohj, and just , and good; and as, in 
another, it highly reflects on the wisdom, or equity, 
or goodness of the supreme Legislator for enacting 
a law, the repeal of which was so necessary in order 
to accomplish the designs of his grace. — Besides, 
the scheme is absurd. For it supposes that the law 
which man is now under, requires only an imperfect 
obedience. But an imperfect righteousness cannot 
answer its demands, whether it be denominated old 
or new. For every law requires perfect obedience 
to its own precepts and prohibitions. Under what* 
ever law we are, it must be the standard of duty and 
the rule of our obedience ; and every rule requires, 
and cannot but require, a complete conformity to 
itself. That law which forbids every irregularity 
in our tempers and conduct, whatever name it may 
bear, is the rule of our duty, the law which is now 
in force ; otherwise, such irregularity would not be 
sin ; such a deviation from perfect rectitude would 
be no fault. That which is not prohibited, that 
which is the breach of no law, cannot be sin ; 
for sin is a transgresssion of the latv* If then we 
are forbidden to commit sin, it must be by a law that 
is now in force ; and if every sin be a breach of it, 
nothipg short of perfect obedience can be required 
fey it» Consequently, nothing can be accepted as 



150 Of Grace> as it reigns 

righteousness by our eternal Judge, but an obedience 
in all respects complete ; perfect obedience, either 
performed by us, or imputed to us.* 

* To obviate objections, and to enforce my argument, I will 
introduce a paragraph or two from a late excellent writer ; who, 
when touching upon this subject, observes : 'They,' the Armi- 
nians, « strenuously maintain, that it would be unjust in God, to 

* require any thing of us beyond our present power and ability 
' to perform ; and also hold, that we are now unable to perform 

* perfect obedience, and that Christ died to satisfy for the imper- 
*■ lections of our obedience, and has made way that our imper- 
« feet obedience might be accepted instead of perfect; wherein 
' they seem insensibly to run themselves into the grossest in- 
' consistence. For they hold, That God in mercy to mankind has 
f abolished that rigorous constitution, or law, that they were under 
' originally; and, instead of it has introduced a more mild constitu- 

* tion, and put us under a new law, which requires no more than im- 
' P er f ect i sincere vbedience, in compliance with our poor, injirm, iyu 
1 potent circumstances since the Jail. 

' Now, how can these things be made consistent ? I would ask, 
' What law these imperfections of our obedience are a breach 

* of ? If ihey are a breach of no law that we were ever under, 
« then they are not sins. And if they be not sins, what need of 

* Christ's dying to satisfy for them ? But if they are sins, and the 

* breach of some law, what law is it ? They cannot be a breach 

* of their new law; for [accordingto their principles] that requires 
' no other than imperfect obedience, or obedience with imper- 
' fections : and, therefore, to have obedience attended with im- 
' perfections is no breach t)f it ; for it is as much us it requires. 
■ And they cannot be a breach of their old law ; for that, they 

* say, is entirely abolished, and we never were under it. — They 
' say, it would not be just in God to require of us perfect obe- 

* dience, because it would not be just to require more than we 
' can perform, or to punish us for failing of it. And, therefore, 
e by their own scheme, 'the imperfections of our obedience do 
' not deserve to be punished. What need, therefore, of Christ's 

* dying to satisfy for them ? What need of his suffering, to sa- 
' tisfy for that which is no fault, and, in its own nature, deserves 

* no suffering ? What need of Christ's dying to purchase that 
' our imperfect obedience should be accepted, when, ac- 

* cording to their scheme, it would be unjust in itself that any 
' other obedience than imperfect should be required ? what 

* need of Christ*s dying to make way for God's accepting such 

* an obedience, as it would be unjust in him not to accept ? la 



in our Justification* 151 

Nor are we accepted of God on account of any 
holiness wrought in us by the Holy Spirit ; or o£ 
any good works performed by us through the assist- 
ance of divine grace after regeneration. For, how- 
ever attained or performed, if it be ours by way of 
inherency, it comes under the denomination of our 
own righteousness. But all our own righteousness 
is extremely imperfect, and is therefore entirely ex- 
cluded. — This appears from hence. All righteous- 
ness consists, either in habit, or in act ; either in 
principle, or in practice. Now if our external obe- 

* there any need of Christ's dying to prevail with God not to do 

* unrighteously ? — If it be said, That Christ died to satisfy that 
f old lain for us, that so we might not be under it, but that there 

* mig/it be room for our being wider a milder law : Still I would 

* inquire, What need of Christ's dying that we might not be 

* under a law, which, by their principles, it would be in itself 
« unjust that we should be under, whether Christ had died or 

* no ; because in our present state, we are not able to keep it ? 

« So the Arminians are inconsistent with themselves, not only 
' in what they say of the need of Christ's satisfaction, to atone 

* for those imperfections which we cannot avoid ; but also in 
« what they say of the ^race of God, granted to enable mentoper- 

* form the sincere obedience of the new law. They grant that 

* by reason of original sin, we are utterly disabled for the performance 

* of the condition, without new grace from God. But they affirm, 

* that he gives such grace to all, by which the performance of the 
e ctndition is truly possible i and that upon this ground He may and 

* doth most justly require it. — If they intend to speak properly, by 
' grace they must mean that assistance which is of grace, or of 
' free favour and kindness. But yet they speak of it, as very un- 

* reasonable, unjust and cruel, for God to require that, as the con- 

* dition of pardon, that is become impossible by original sin. If 

* it be so, what ,§rtfce is there in giving assistance and ability to 
« perform the condition of pardon? Or why is that called by the 

* name of grace, that is an absolute debt, which God is bound to 

* bestow, and which it would be unjust and cruel in him to with- 
' hold ; seeing lie requires that, as the condition of pardon, which 
' we cannot perform without it ?' — See that masterly work enti- 
tled, A careful and strict Inquiry into the modern prevailing No- 
tions of that Freedom of Will, which is supposed to be essential to 
Moral Agency. Part III. Sect Hi, By Mr. JonathanEdwards, 



to2 



Of Grace, as it reigns. 



dience to the commands of God be not our own 
righteousness, there is no such thing ; and so the 
phrase, as used in the sacred writings, must be en- 
tirely destitute of all propriety. As to the princi- 
ple of all obedience, what is it but the love of God ? 
This is purity of heart ; this is true holiness. And 
though this heavenly affection be not natural to man, 
but a fruit of the Spirit ; yet it is included under the 
general idea of our oxvn righteousness. For there 
is no such thing as righteousness, or moral goodness-, 
where God is not the object of supreme affection ,• — 
where our Maker is not sincerely loved. A rational 
creature who does not love the infinitely amiable 
Jehovah, far from having any thing that may be 
called righteousness, is actuated by the temper, and 
bears the very image of Satan : For where divine 
love has no place in the heart, the dispositions of the 
mind are entirely sinful, and the whole conduct a 
direct opposition to the revealed will of God. Con- 
sequently, if nothing be worthy the name of righte- 
ousness, where the love of God has no influence ; 
and if all our own obedience be excluded, in the ar- 
ticle of justification; all that holiness, and all those 
duties which follow regeneration and are performed 
by the assistance of the Holy Spirit, must be totally 
set aside, as to that important affair. According to 
those words : By grace ye are saved — not of works. 
What works t those to which they zv ere created in 
Christ Jesus, and in -which God ordained that they 
should xvalk.*— Hence the apostle very evidently 
distinguishes between that righteousness by which 
he was justified, in which also he desired to be 
found, and all his own righteous deeds. And be 
found in Him not having mine oxvn righteousness, 
' xvhich is of the laxu ; but that which is through the 
faith of Christ, the righteousness xvhich is of God by 
* Eph. ii. 8, 9, 10. 



in our Justification. 150 

faith.® Nor can any man, with the least shadow 
of reason, suppose, that the apostle ever imagined 
himself to have attained that holiness, or to have 
performed those good works, included under the 
general phrase his own righteousness ; without the 
divine assistance. 

To assert that our own righteousness is the con- 
dition of justification, is to confound the two opposite 
covenants of works and grace. What was the co- 
venant of works ? Was it not a constitution which 
required personal obedience, as the condition of 
life, and promised acceptance with God on the per- 
formance of that condition ? This was the tenour 
of it, and in this its distinguishing nature consisted. 
Whatever covenant therefore proceeds on the same 
terms, whether expressed or implied, is, however 
it may be varied in other respects, a covenant of 
works. As in the renewal of the first promise con- 
cerning the Messiah, in which the essence of the 
covenant of grace was contained ; though the sove- 
reign Dispenser of all good was pleased to vary his 
language^ and to exhibit his mercy in different views, 
under the Patriarchal, Mosaic, and Christian dis- 
pensation ; yet, in substance, it was always the same : 
so, whatever variations we may suppose to have tak- 
en place, respecting the covenant of works, while 
its grand characteristic, Do this and live, is re- 
tained, it is nevertheless the same covenant. 

To set the point in a clearer light, be it observ- 
ed ; That our first parents before the fall were un- 
der the covenant of works : and, supposing the 
condition of it had been performed, they would 
have had a right to life, and would have enjoyed 
the promised blessing. Now though the enjoy- 
ment of life was suspended on the performance pf 
* Philip. Hi. '9. 

o 



154 Of Grace, 09 it reigns 

perfect obedience, yet that was easier to them in 
their primitive state, than the least supposed condi- 
tion would be to us in our fallen, corrupted state. 
And, how great soever the disparity was, between 
the obedience prescribed and the blessing promised ; 
yet, had the condition been performed, and life 
enjoyed in consequence of it, the happy state would 
have been possessed, not as a gift of grace, but as a 
reward 0/^ pactional debt.* Nor would it have been 
of grace at all, in that sense in which the sacred 
writers use the term, when treating about the jus- 
tification of sinners. 

But supposing the condition of that covenant had 
been performed by our first father, and that life had 
been enjoyed by him as the reward of his own obe- 
dience ; how, or by what means, could he have per- 
formed it ? By that power and rectitude with which 
his nature was endued. But who gave him that 
power and rectitude ? Who endued him with holy 
qualities, and fitted him for such obedience ? Who 
maintained those moral abilities, and preserved 
him in existence itself t The answer is obvious. 
It is plain, however, that his being furnished with 
sufficient capacities, and having them preserved by 
the Lord his Maker, would not have prevented the 
reward from being by works. Life would still have 
been by the legal covenant; and entirely opposite, 
therefore, to that way of justification which is re- 
vealed in the gospel. 

Yet further to evince the truth and confirm the 
argument, it may be observed ; That the covenant 
of works itself did not require, even from innocent 
Adam, the performance of its condition by a power 
independent on divine assistance. Nor could it, 
consistent with the nature of a dependent being, as 
* Rom. iv. 4, 



in our Justification* 155 

man in his best estate, and every mere creature, 
must necessarily be. For conversation is as much 
owing to a divine power, as creation itself. Those 
holy qualities, therefore, with which man was at 
first endued, could no otherwise be maintained, 
than by a continual divine influence from his Crea- 
tor and Preserver. For if divine agency be neces- 
sary to a continuance in mere existence, it must 
certainly be allowed necessary to an holy and happy 
existence ; such as our original parents would un- 
doubtedly have enjoyed, had they continued in a 
state of innocence. — If then we talk of terms and 
conditions, respecting the covenant of grace ; the 
question is not, Whether they be great or small, 
hard or easy ? but, Whether, properly speaking, 
there be any condition at all, to be performed by 
the sinner, in order to obtain acceptance with God 1 
And, Whether a supposition of any such thing does 
not annihilate the radical difference between the 
covenant of works, and the covenant of grace ?* 
If then the subject of justification be, in himself, 
ungodly ; if the supreme Governor of the world 

* If the covenant of grace be duly considered, it will appeal* 
that the execution of it, and the final happiness of the cove- 
nantees, do not depend on the proper exercise of the human 
will, or on any condition to be performed by man : that cove- 
nant having all its virtue and benign efficacy from the authority, 
love, and faithfulness of God himself. This glorious constitu- 
tion consists of absolute promises. Eph. ii. 12. Jer. xxxi. 31 — 34. 
Heb. viii. 10, 11, 12. Nor is there anything like a condition* 
which is not contained in the promises, themselves. Those 
persons, therefore, must act a very injudicious part, who en- 
deavour to explain the nature of this divine covenant, by con- 
sidering the properties of those compacts which are common 
among men. For in so doing they entirely obscure the glory of 
sovereign grace, and leave the awakened sinner destitute of all 
hope. See Dr. Owen's Theologoumena, L. iii. C. 1. Witsii 
O Econ. Feed. L. iii. C. 1. §8—18. Acta Synod. Dordrech. Pars 
ui. p. 312. Hoornbeesii Summa Controvers. h. x. p, 805, 



156 



Vf Grace, as it re'tglis 



neither will, nor can, justify any without a perfect 
righteousness ; and if such a righteousness cannot 
possibly be found in our own performances, nor in 
faith itself, nor in any of the graces or fruits of the 
Holy Spirit ; it is absolutely necessary that right- 
eousness wrought out by a substitute, should be 
imputed to us, or placed to our account. Where, 
then, where but in the flushed xvork of Jesus 
Christ shall we find this vicarious righteousness ? 
Yes, the spotless obedience, the bitter sufferings, 
and the accursed death of our heavenly Surety, con- 
stitute that very righteousness by which sinners are 
justified before God. That amazing work which 
the incarnate Son completed when he expired on a 
cross, is the grand requisite for our justification 
before the heavenly tribunal. To this, and to this 
only, the eternal Sovereign has respect, when he 
pronounces the sinner just, and acquits him in judg- 
ment. Hence we are said to be made righteous by 
the obedience of Christ, and to be justified by his 
blood. This blood being shed, and that obedience 
being performed by our divine Substitute, on the 
sinner's behalf and in his nature ; are placed to his 
account, as fully and as much to his advantage, as 
if he had in his own person underwent the suffer- 
ings and performed the obedience. — The sufferings 
of the holy Jesus, those dreadful sufferings of the 
Son of God and Lord of Glory, considered in con- 
nection with his consummate obedience to the pre- 
ceptive part of the law, which, for the superexcel- 
lencyof it, is called the righteousness of GOD 
— these, including all that the righteous but broken 
law requires, being accepted by the Judge and im- 
puted to sinners, are the united cause and the only 
ground of their full discharge. This — let me in- 
dulge the pleasing idea, and repeat the precious 



in our Justification, 157 

truth — this, without any addition of any sort what- 
ever, is that work for the sake of which the wretch- 
ed sinner is pronounced just and adjudged to life, 
by Him who is of purer eyes than to behold iniqui- 
ty. By this obedience the law is honoured, and 
eternal justice completely satisfied. Jehovah de- 
clares himself well pleased with it, and treats as 
his children all those that are found in it. 

That we are not justified by a personal, but by 
an imputed righteousness, appears from the scrip- 
ture with superior evidence. There the doctrine 
is taught in the plainest terms ; there the important 
truth is set in the strongest light. It was in this 
way, that Jehovah justified the Father of the faith- 
ful ; to the consideration of which notable example 
of divine grace and free acceptance, Paul referred 
his Jewish brethren for their conviction, and for the 
instruction of all who should at any time inquire 
after the methods of grace. — Abraham was the re- 
nowned progenitor of the Israelitish nation ; and he 
was honoured with that exalted character, the 
friend of God. His resignation and faith, his 
obedience and piety, stand on everlasting record. 
Few, among all the saints, ever manifested so cheer- 
ful a submission to the divine will, or so unreserved 
a confidence in the divine promise. No sooner did 
the true God signify his will to Abraham, that he 
should leave his native country and his father's 
house, than he obeyed ; and went out y not knowing 
-whither he went,* No sooner did the Great Pos- 
sessor of heaven and earth intimate his sovereign 
pleasure, that he should sacrifice his only son, his 
Isaac, whom he loved, than he readily submitted ; 
though the heavenly mandate was quite unprece- 
dented, and the thought of performing it enough, 
* G«n. xii. 1. Heb. xi. & 
02 



loS 



Of Grace, as it reign:: 



one would think, to astonish and confound him* 
Yet these acts of obedience, though highly pleasing 
to God, and such as will be had in everlasting re- 
membrance, were neither the cause, nor the condi- 
tion, of his justification. They, indeed, afforded 
the noblest testimony that his faith was genuine, 
and his piety real; and, in that sense, he vsas jus- 
tified, or declared righteous, by his zvorks.* But 
they were far from being placed to his account ia 
the article of divine acceptance. For if Abraham 
were justified by his own works, though amazingly 
great, and in one instance quite unparalleled ; he 
hath whereof to glory, in comparison with others, 
who come far short of that elevated pitch of obedi- 
ence to which he arrived. . But though he might, 
on that supposition, have gloried before his fellow 
creatures, yet not before God. For what saith the 
scripture f Abraham believed the promise of God, 
concerning the Messiah and the work to be accom- 
plished by him, and it was counted unto him for 
righteousness. Nor was the method of divine pro-, 
ceeding, in the justification of this illustrious pa- 
triarch, any way singular. In this respect he had 
no exclusive privilege. For it is added, Now it 
was not written, in the ancient scriptures, for his 
sake alone, that it, the work of a dying and rising 
Redeemer, was imputed to him ; but for us also, 
whether Jews or Gentiles, to whom it shall be im- 
puted, if we believe on Him that raised up Jesus our 
Lord from the dead. For they which be of faith, 
are blessed with faithful Abraham.] — Now if a per- 
son of such victorious faith, exalted piety, and 
amazing obedience as he was, did not obtain ac- 
ceptance with God on account of his own duties, 
but by an imputed righteousness ; who shall pre- 
■ James ii. 21—25. f Bom. «*• ^ $ 22. 23, 24. Gal. iii.6, 7, 8,9 



in our Justification* 1 39 

tend to an interest in the heavenly blessing, in vir- 
tue of his own sincere endeavours, or pious per- 
formances f — performances not fit to be named, in 
comparison with those that adorned the conduct 
and character of Jehovah's friend. 

The apostle having shown in what way the Fa- 
ther of the chosen tribes was justified before the 
King immortal ; and having intimated, that the 
patriarch was considered as an ungodly person, as 
one who had no good works, when the Lord impu- 
ted righteousness to him, in order to his final ac- 
ceptance ; to illustrate and confirm the momentous 
truth, he presents his reader with a description that 
David gives of the truly blessed man. And how 
does the royal Psalmist describe him ? To what 
does he attribute his acceptance with God ? to an 
inherent, or to an imputed righteousness ? Does 
he represent him as attaining the happy state, and 
as enjoying the precious privilege in consequence 
of performing sincere obedience, and of keeping 
the law to the best of his power ? No such thing. 
His words are, Blessed are they whose iniquities are 
forgiven and -whose sins are covered. Blessed is the 
man to whom the Lord will not impute sin, — The 
blessed man is here described as one who is, in him- 
self, a polluted creature, and a guilty criminal. As 
one who, before grace made the difference, was on 
a level with the rest of mankind ; equally unworthy 
and equally wretched : and the sacred penman in- 
forms us, that all his blessedness arises from an 
imputed righteousness. For what else can be in- 
tended by those remarkable words, with which he 
introduces the evangelical declaration ? Even as 
David describeth the blessedness of the man— what 
man ? Why he to whom the Lord imputeth righte- 
ousness without works** The righteousness here 
* Rom. iv. 5, 6, 7, 8, 



•260 



Of Grace, as it reigns 



intended cannot be understood of a person's own 
obedience ; because it is expressly said to be with- 
out works. His own virtues and duties, however 
excellent, contribute nothing toward it. No ; it is 
perfect in itself, and entirely detached from every 
thing which he either has done, or can do. — The 
phraseology of the inspired writer is very remarka- 
ble. He does not only speak of blessedness, as 
the result of an imputed righteousness ; but he de- 
scribes the obedience which is thus applied to the 
sinner, as being without works. This he does, more 
strongly to assert the truth he defends, and more 
effectually to secure the honour of grace. Righte- 
ousness imputed: righteousness without the law : 
righteousness without works. Such was the language 
of Paul ; such was the doctrine that he preached j 
and such was the faith of the primitive church. — 
Now, alas, the phrases are cashiered as obsolete, 
and are become offensive ; so offensive, that their 
frequent use is considered, by the generality of those 
who call themselves christians, as a certain indica- 
tion of an enthusiastic turn of mind. And, as the 
language is disapproved by multitudes in the pre- 
sent age ; so the sentiment expressed by it is dis- 
carded with contempt, as offering an insult to com- 
mon sense. But, however much the doctrine of 
imputed righteousness may be despised as absurd, 
or abhorred as licentious, by any of our modern pro- 
fessors ; it is evident that the great apostle consider- 
ed it as intimately connected with the happiness of 
mankind, and esteemed the blessing as the only 
solid basis of all our hope, and of all our comfort. 
Having seen what Paul says concerning the jus- 
tification of Abraham, and the application he makes 
of that description which David gives of the bles- 
sed man j let us now consider, what was the foun- 



in our Justification. 161 

elation of his own hope of eternal felicity, and on 
what righteousness he relied. Of these particulars 
the infallible teacher informs us in the following pas- 
sage : Tea, doubtless, and I count all things but loss, 
for the excellency of the knowledge of Christ Jesus 
my Lord, For -whom I have suffered the loss of alt 
things, and do count them but dung that I may win 
Christ, and be found in Him: not having mine ozvn 
righteous?iess, which is of the law, but that which is 
through the faith of Christ, the righteousness rvhich 
is of God by faith. In this context the apostle re- 
lates his own experience. In these words he de- 
clares what was the frame of his mind, and what 
were his views with regard to the doctrine of justi- 
fication. Here he presents himself as a guide and 
a pattern to all that inquire the way to happiness. 

Let us attend to hiswords v and a little more par- 
ticularly consider their import. Tea doubtless; j 
affirm it with the utmost confidence, and am deter- 
mined to abide by it ; that / count all things ; my 
birth-privileges, and pharisaical zeal ; my submis- 
sion to ceremonial rites, and performance of moral 
duties ; these, all these I esteem but loss. Nor do 
I only reject all my duties before conversion ; but 
also whatever I now have, and all that I now per- 
form, I count as of worth in the grand article of di- 
vine acceptance. These, though highly ornamen- 
tal, useful, and excellent, when standing in their 
proper places and referred to suitable ends ; are lit- 
tle, are nothing, are loss itself, compared with the 
excellency of the knoxvledge of Christ Jesus my Lord. 
Yea, such is the love that I have for my Saviour, 
and such the dependence I place on his righteous- 
ness, that for his sake I have cheerfully suffered the 
loss of all things which once I so highly valued. 
And I d& with the greatest deliberation again de- 



1 62 Of Grace, as tt reigns 

elare, in the presence of Him who searches the heart ; 
that I count them vile as the offals which are thrown 
to the dogs, and loathsome as dung which is cast 
out of sight. Such is the worth of my own per- 
formances, and such my estimate of them, if set 
in competition with the work of Jesus, or presum- 
ing to stand in the place of his righteousness. Now 
therefore it is my chief desire and supreme concern 
that I may -win Christy who is able to supply every 
want, and to render me completely happy. That, 
when the Judge ascends the throne, at the last tre- 
mendous audit ; when all nations shall appear be- 
fore Him, and when none but the perfectly righte- 
ous are able to stand, I may be found in Him the Be- 
loved, as the Lord my righteousness. Then im- 
partial justice must entirely acquit, and immacu- 
late holiness completely approve. Would you know 
more particularly what I mean by being found in 
Him P It is, my not having, not depending upon, or 
so much as once mentioning mine own righteousness, 
which is of the law ; the holy qualities I now pos- 
sess, and the righteous deeds I have performed in 
obedience to the law, as a rule of conduct, and by 
the influence of grace, as the principle of spiritual 
life. But, being adorned with and relying upon that 
righteousness which is through the faith of Christ ; 
which was finished by him, is revealed in the gospel, 
and received by faith — Even that obedience which, 
being performed by the incarnate Son, is dignified 
with every excellence, and bears that exalted cha- 
racter, The righteousness of God by faith. 

On this instructive and very important passage I 
would further observe, that the manifest design of 
the sacred penman is to show what that is in which 
a sinner may safely confide, and what is a warrant- 
able ground of rejoicing. He intimates that there 



in our Justification. 163 

can be no confidence toward God, no acceptance 
with him, and consequently no cause of spiritual 
joy, without a righteousness : for condemnation and 
wrath must be our portion, if we appear in our sins 
before the righteous Judge. He further suggests, 
that there is a twofold righteousness. The one, he 
calls our own ; and informs us it is of the law. The 
other, he describes as through the faith of Christ ; 
and this he characterises, The righteousness of God. 
These, he signifies, are entirely distinct, and far 
from having a united influence in procuring our 
justification : so far from it, that they are opposite 
and absolutely inconsistent, as to any such purpose. 
In reference therefore to acceptance with the Most 
High, he who embraces the one, must reject the 
other ; and on the one or the other all mankind de- 
pend. He also informs us, with all the fervour of 
holy zeal, and in the most emphatical manner, which 
of these obtained his regard and supported his hope ; 
w T as the ground of his confidence and the source of 
his joy. How much soever the judaising teachers, 
of whom he speaks in the beginning of the chapter, 
might confide in the flesh, or depend on their own 
duties ; he was determined to adopt a very different 
method, and to seek for acceptance in a contrary 
way. Having warned them of their danger and 
guarded the Phiiippians against their destructive 
mistakes ; he declares that the righteousness which 
he esteemed sufficient was not his own ; was not of 
the law ; but a gift of grace, and through the faith 
of Christ. Even that obedience which our Lord 
performed in the capacity of a surety ; which is 
without works, and without the law ; was the ob- 
ject of his dependence, and in that only he gloried. 
But to all that is included under the phrase, his 
own righteousness, when he considered the purity 



164 Of Grace, as it reigfls 

of divine law, the majesty of the eternal Judge, an& 
that he must soon stand before him, he accounted it 
of no avail. Under such a consideration, he re- 
jected it with disdain, and poured the utmost con- 
tempt upon it, calling it loss and dung* Such was 
the experience, and such was the hope of that won- 
derful man, whose apostolic gifts and christian 
.graces, whose ministerial usefulness and exemplary 
conduct, rendered him an eminent blessing to the 
world, and an honour to the great Redeemer's 
cause. 

Many are the arguments which might be adduced 
from the unerring word, in proof of this capital 
doctrine and comfortable truth ; but I shall only 
present my reader with the few that follow. It has 
been before proved, that the subject of justification 
is an ungodly person. His pardon and acceptance, 
therefore, cannot be the result of his own obedi- 
ence : and it is equally clear, that as ungodly he 
cannot be justified. He must stand right in the 
eye of the law, and unreprovable before his Judge, 
before he can be acquitted in judgment. It must, 
consequently, be by the righteousness of another. 

But what, or whose, righteousness can it be I 
Not the obedience of our fellow mortals who are 
already justified ; that would be to adopt the ex- 
ploded doctrine of supererogation. Not the sanc- 
tity of angels ; because they never became respon- 
sible for us. Not the essential rectitude of the 
divine nature ; for that is absolutely incommunica- 
ble. It must, therefore, be the righteousness of 
Christ ; or his complete conformity to the holy law, 
as a voluntary substitute for the ungodly. Now, in 
what way can his obedience be applied to us, except 
by imputation ? This argument, I am persuaded, 
will remain conclusive till it be proved -, either, that 



in our Justification. 165* 

the subject of justification is not in himself ungod- 
ly ; or, that the Judge of all the earth can justify 
without a righteousness. The former is expressly 
contrary to the divine testimony, and the latter in- 
volves a palpable contradiction. 

Paul, when treating about our awful ruin by sin, 
and our wonderful recovery by grace, and when 
professedly handling this capital doctrine ; informs 
us, That Adam was a type of him that was to come^ 
even of the Lord Messiah* He forms a striking 
comparison between the first and the second Adam ; 
between the disobedience of the one, and the obe- 
dience of the other, together with the effects of 
each. He represents Adam as a public person, as 
constituted the federal head of all his posterity ; and 
Christ, as the representative of all the chosen seed. 
The first offence of the former, he signifies, was 
imputed to all his natural offspring ; the complete 
obedience of the latter, is imputed to all his spiritual 
seed. By the imputation of that offence, all man- 
kind were made sinners ; came under a charge of 
guilt, and the awful sentence of condemnation to 
eternal death : by the imputation of this obedience, 
all that believe are made righteous ; are acquitted 
from every legal charge, and adjudged to eternal 
life. And as it was one offence, of one man, that 
brought death and misery on all the human race : so 
it is by one righteousness, of one man, even of the 
X,ord from heaven and Jehovah's Fellow, that • spi- 
ritual life and eternal happiness are introduced. 
According to that saying, As by one offence, judg- 
ment came upon all men to condemnation ; even so, 
by one righteousness,* the free gift came upon all 
men to justification of life. For as by Gne man's 
disobedience many -were made sinners ; so by the 
* Di enos dicaioviatas. 



166 Of Grace, as it reigns 

obedience of one shall many be made righteous.*—* 
That the one offence, and the disobedience of one, are 
to be understood of Adam's actual transgression of 
the divine law, none can dispute. By his first 
iniquitous act and bold offence many were made 
sinners, before they were guilty of actual trans- 
gression ; so made sinners as to be, on principles 
of justice, liable to condemnation and death. — 
Nor is it conceivable how this could be, except by- 
imputation ; for which imputation, their natural 
relation to Adam, and his federal relation to them, 
were a sufficient foundation. — It is equally evident, 
that the one righteousness and the obedience of one 
are the complete performance of divine precepts by 
our Lord Jesus Christ ; his actual conformity to the 
holy law. This the antithesis in the text requires ; 
this the scope of the apostle's reasoning demands. 
By this consummate obedience many are made 
righteous. By this one most excellent righteous- 
ness, all that believe are justified and entitled to 
immortal glory, without any good works of their 
own, and before they have performed any accepta- 
ble duty. Now, in whatever way the first offence 
of our original parent was made ours to condemna- 
tion ; in the same way is the righteousness of his 
glorious Antitype made ours to justification. If 
that was by imputation, so is this. 

The momentous truth for which I am pleading, is 
emphatically taught in the following nervous pas- 
sage. He hath made Him to be sin for us, "who 
knew no sin, that -we might be made the righteous- 
ness of God in Him. Hence it is plain, that as 
Christ the surety was made sin, so are we made 
righteousness : in the very same way that our sins 
were made his, does his obedience become ours. 
* Rom. v. 18, 19. 



m city ymtification. io7 

How, then, and in what sense, was the Holy One 
of God made sin ? By being punished for it ? 
No ; for He was made that sin which he knew not: 
but he knew by painful experience what it was 
to be punished. Besides, he could not have been 
punished for sin, if he had not stood guilty in th<i 
eye of the law ; for punishment always supposes 
guilt, either personal or imputed. A person may 
suffer, but he cannot be punished without a previous 
charge of guilt ; without being considered as the 
breaker of some law : for punishment is no other 
than the evil of suffering, inflicted for the evil of 
sinning. — Was he made sin by becoming a sacrifice 
for it ? That he was an expiatory sacrifice, is rea- 
dily granted ; is the christian's glory : but that this 
is the sense of the phrase may be justly questioned. 
For, to omit other considerations, it is plain from 
the text, that he was made that sin which stands 
opposed to righteousness ; which cannot be affirmed 
of an expiatory sacrifice. Nor could he have been 
offered as an atoning victim, without having sin 
transferred to him prior to his being offered. So 
that He was in some way or other made sin before 
he shed his blood and made expiation. Was he 
then made sin by inhesion, or by transfusion P 
Was it communicated to him, so as to reside in 
him ? The idea is absurd, the fact was impossible,, 
and the very thought is blasphemy. — It remains, 
therefore, that if he was made sin, that sin which 
is opposed to righteousness ; it must be by imputa- 
tion.* This was the way in which our adorable 
Sponsor came under a charge of guilt. Hence it 
follows, by necessary consequence, according to the 
rule of opposition ; except we would entirely de- 

* Nori per tropum est explicandum, sed retos sumendum est, 
pro ut oppasitio monstrat. "Walth, Vide Calovium in loc, 



168 Of Grace, as it reigns 

stroy the apostle's beautiful antithesis, and the 
whole force of his argument j that those who are 
truly righteous, are made so by imputation, and by 
imputation only. For as it is impossible that any 
person, perfectly innocent, should be made sin, but 
by having the sins of others placed to his account, 
or charged upon him in a judicial way j so those that 
are in themselves guilty, cannot be made righteous 
in another, and by his obedience, without having 
4t imputed to them. As the blessed Jesus is said 
to be made sin, so we are said to be made righ- 
teousness. Strongly implying, that it was not by 
any criminal conduct of His that he became sin ; so 
it is not by any pious activity of ours that we be- 
come righteous. As it was not on account of any 
evil qualities infused, that He was treated by divine 
justice as an offender j so it is not in virtue of any 
holiness wrought in us, that we are accepted and 
treated as righteous. And as that sin, for which 
the condescending Jesus was condemned and pu- 
nished, was not found in him, but charged upon 
him ; so that righteousness, by which we are jus- 
tified and entitled to happiness, is not inherent in 
us, but imputed to us. 

The objections also with which the apostle meets, 
and the way in which he refutes them, when, hand- 
ling the doctrine of justification, strongly imply that 
his design was entirely to exclude all the works of 
every law, and all duties of every kind : consequent- 
ly, that our acceptance with God is a blessing of 
pure grace, and only by an imputed righteousness. 
— The objections plainly suppose, that the method 
of justification, as clearly stated and fully explained 
by Paul, is not only injurious to the interests of holi- 
ness, but subversive of all morality. His doctrine 
was charged with making void the divine commands 



in our Justification. 1 69 

—with encouraging those by whom it was adopted* 
to continue in sin because they were not under the iaxv 
—to multiply transgressions that grace might abound 
—and to do all manner of evil that good might come.* 
—Now if Paul had taught, or given the least inti- 
mation that righteous deeds, or holy dispositions, 
were any way necessary to a sinner's justification; 
if, in reference to that affair, he had not in the fullest 
sense renounced all human obedience, and directed 
sinners to place their whole dependence on the work 
and worthiness of Christ alone ; it is highly impro- 
bable that the apostolic gospel would have been char- 
ged with such horrid consequences. For, on that 
supposition, the enemies of sacred truth would not 
have had the least plausible pretence for traducing 
his doctrine as licentious. 

But supposing any, through stupid ignorance or 
violent prejudice, to have so far mistaken his mean- 
ing as to imagine ;. That he entirely rejected all ho- 
ly desires and pious endeavours without exception, 
as constituting no part of that righteousness for the 
sake of which a sinner is justified ; when at the 
same time he only excluded a spurious kind of ho- 
liness, and works of a particular sort : we may rea- 
sonably conclude that, in his replies to those re- 
proachful charges against his ministerial character, 
and against that gospel which was dearer to him 
than his very life, he would not have failed to point 
out the egregious mistake on which the objector 
proceeded, by distinguishing the works he did ad- 
mit, from those which he renounced. Had he re- 
jected only the works of the ceremonial law, or 
such duties as are performed prior to regeneration, 
and without the aids of grace, while he maintained 
the necessity of evangelical obedience ; it would 
* Rottj. iii. 8, 31, and vi. 1, 15. 
P 2 



1 70 Of Grace, as it reigns 

have been easy, natural, and necessary for him, 
when refuting the blasphemous accusations, to have 
drawn the line of distinction, in order to prevent 
future mistakes. But not the least vestige of any 
such distinction appears, in his answers to the seve- 
ral hateful charges. He does not so much as hint 
that the objector was under a mistake in supposing 
that he entirely excluded all the duties and works of 
men without any difference. 

When he puts the objection, What shall we say 
then f shall xve continue in sin that grace may abound? 
he answers by a strong negation, expressing the ut- 
most abhorrence of any such thought -, God forbid i 
Then he argues from an absurdity ; How shall we 
that are dead to sin, live any longer therein ? By 
which he signifies, that those who are the subjects 
of grace and believe in Jesus Christ, being dead to 
sin, cannot walk in the ways of ungodliness. For, 
so to do, would be absolutely inconsistent with their 
new state, and with that principle of spiritual life 
which they have received. But he gives not the 
least intimation of the necessity of holiness, or of 
obedience, in order to gain the favour of God, or to 
procure acceptance before him. If my reader should 
suppose, that his views of justification are the same 
which Paul had, and yet is persuaded that some ho- 
liness, or moral goodness of his own, is necessary to 
obtain pardon, or to procure acceptance ; I would 
advise him to consider whether if his sentiments 
were charged with being licentious, he would not 
immediately think of a different reply— one better 
adapted to answer his purpose, than any of those 
which the apostle made in a similar case. And, 
whether he would not be ready to vindicate his 
creed by observing, That as he had no expectation 
of being accepted before the eternal Sovereign with- 



m our justification.. 171 

out a personal obedience, to charge him with making 
void the law, or with saying let us do evil that good 
may come ; could proceed from nothing less than 
the most palpable mistake, or the greatest malevo- 
lence. — Such persons, however, as maintain the ne- 
cessity of good works, in order to justification before 
God, are in little danger of being charged by igno- 
rant people with holding licentious principles ; which 
is a strong presumptive argument, that the doctrines 
which they espouse are not the same that Paul 
preached, and which the primitive saints professed. 
■ For, that their character and sentiments were so as- 
persed, is clear beyond a doubt : nor does it appear 
that natural men are any more capable of discerning 
spiritual things or any more friendly toward the 
genuine gospel now, than they were in the apostolie 
times. 

That righteousness by which we are justified is a 
free gift, as appears by the following words ; The 
gift of righteousness ; conformably to which, the 
apostle represents believers, not as performing, but 
as receiving it.* The gospel of sovereign grace r 
proclaiming the sufficiency, suitableness, and free- 
ness of it, is thence denominated the word of righte- 
ousness — the ministration of righteousness ;f and one 
of the glorious characters which our divine Sponsor 
bears, is The Lord our righteousness. In per- 
fect correspondence with which, He is said to be 
made unto us righteousness ; and it is affirmed of be- 
lievers, that they are made the righteousness of God 
in Him.\ Hence it is that they are declared, by 
the Spirit of infallibility, to be justified in Him — ac- 
ceptedin Him — complete in Him — and saved in Him.§ 

* Rom. v. 17. f Heb. v. 13.— 2 Cor. iii. 9. $ 1 Cor. i. 30.— 
2 Cor. v. 21. 

§ Isa. xlv. 25.— Eph. i. 6.— Col. ii. 10.— Isa, xlv. 17. 



172 Of Grace, as it reigns 

Such is the divinely appointed method of Justifica- 
tion ; and such the provision which grace has made, 
for the final acceptance of guilty, ungodly, and 
wretched creatures. 

The grand design of the gospel is ta reveal this 
righteousness of God, and to display the riches of 
that grace which provided and freely bestows the 
wonderful gift. The gospel informs us that, in re- 
gard to justification^ what is required of the trans- 
gressor, both as to doing and suffering, was per- 
formed by our adorable Substitute. This perfect 
obedience, therefore, being revealed in the word of 
truth for the justification of sinners, it is the business 
of true faith — not to come in as a condition ; not 
to assert its own importance, and to share the glory 
with our Saviour's righteousness — but to receive it, 
as absolutely sufficient to justify the most ungodly 
sinner, and as entirely free for his use. For what 
is evangelical faith, but the receiving of Christ and 
his righteousness ?* Or, in other words, a depend- 
ence on Jesus only for eternal salvation f A depend- 
ence upon Him, as all sufficient to save the most 
guilty ; as every way suitable to supply the wants 
of the most needy ; and as absolutely free for the 
vilest of sinners. The divine Redeemer and his 
finished work being the object of faith,f and the re- 
port of the gospel its warrant and ground ; to believe 
is to trust entirely and without reserve, on the faith- 
ful word which God hath spoken, and on the perfect 
work which Christ hath wrought^ Such is the faith 
of God's elect : and the comfortable evidences of 
its truth and reality are, the love of God and holy 

* Isa. xiv. 22. John i. 12. Col. ii. 16. Rom. i. 17, and v. 17. 

f Agreeable to those remarkable and instructive words, 2 

Pet. i. 1, To them that have obtained by lot equally precious faith 

with US, IN THE RIGHTEOUSNESS OF OUR GOD AND SAVIOUR 

J^sus Christ. 



in our justification* 173 

obedience ; peace of conscience and hope of glory. 
These, to a greater or less degree, are its proper 
effects and genuine fruits. 

Happy, thrice happy they that are interested in 
.this divine righteousness, and have received the 
atonement ! All such are pronounced righteous by 
the eternal Judge. There is nothing to be laid to 
their charge. They are acquitted with honour to 
all the perfections of Deity, and everlastingly free 
from condemnation. Their sins though ever so 
numerous or ever so hateful, being purged away by 
atoning blood ; and their souls being vested with 
that most excellent robe, the Redeemer's righteous- 
ness ; they are without spot, or wrinkle, or any such 
thing* They are presented, by their great Repre- 
sentative, in the body of his flesh, through death, 
holy, unblamable, and unreprovable in the sight of 
Omniscience. They are fair as the purest wool; 
whiter than the virgin snow. Yes — let believers 
exult in the thought ! — the work and worthiness of 
the Lord Redeemer, give them acceptance with in- 
finite Majesty, and dignity before the angels of light, 
These afford consolation on earth, and procure es- 
timation in heaven. Through these they shall stand 
with courage at the bar of judgment, and make their 
appearance with honour among the inhabitants Gf 
glory. Let the legalist boast of his good works, his 
devout services, and strict holiness ; the man that is 
taught of God esteems them all, if set in competi- 
tion with Christ, or presuming to stand in the place 
of his righteousness, sordid as dross, and vile as the 
dung, lighter than vanity, and worse than nothing. 
Were he endued with all the shining virtues that 
ever adorned the lives and characters of the most 
excellent saints ; did he possess the exemplary meek- 
ness of Moses, and the amazing patience of Job | 



174 j Of Grace, as it reigns 

the ever-active zeal of Paul, and that love which 
glowed in the bosom of John ; he would not, he 
durst not advance the least claim to justification and 
eternal life on that footing. No, blessed Jesus! It 
is in thy righteousness only, that he dares to confide ; 
it is only in thy obedience he presumes to glory. 
This obedience is an immovable basis for the anxious 
mind to rest upon by faith. This is a sure founda- 
tion to support the believer's hope of glory, even 
when he views the righteous law in its full extent 
and unabated purity. This foundation of confi- 
dence will support the soul in the view of death, 
and when on the confines of an eternal world. Nor 
will it fail, such is its high perfection and sovereign 
efficacy, in the near prospect of the awful judgment. 
Here then grace reigns; in freely bestowing this 
righteousness, and in our complete justification by it. 
As it is the imputed righteousness of Christ, and 
that only, by which any of the children of men can 
be justified ; let us look to it, rely on it, and glory 
in it. For it is dignified with every honourable 
character, and free for our use. Cheering thought ! 
—This way of justification is completely fitted to 
pull down the pride of the self-righteous professor, 
who considers himself as standing on more respect- 
able terms with his Maker, than his ungodly neigh- 
bour. Nor is it less happily adapted to raise the 
drooping spirits of the trembling sinner ; of him 
who has nothing to plead why sentence of condem- 
nation, already pronounced upon him, should not 
be executed in all its rigour. If, indeed, we were 
not allowed to look to this unequalled obedience, 
till conscious of having some righteousness of our 
own ; we might then be discouraged : despair would 
be rational, and damnation certain. But, thanks 
be to God for the unparalleled favour! this righte- 



in our Justification. %fs 

ousness, and justification by it, are free, perfectly 
free for the worst of sinners. For the works of 
every law, in every sense, as performed by man, are 
entirely excluded from having any concern in our 
acceptance with God.* Since, therefore, it is in 
Christ only, as our head, representative, and surety, 
that we are or can be justified ; He alone should 
have the glory. He is infinitely worthy to have the 
unrivalled honour. Let the sinner, then, the un- 
godly wretch, trust in the obedience of the dying 
Jesus; as being absolutely sufficient to justify him, 
without any good works or duties ; without any 
good habits or qualities, however performed or 
acquired ; and eternal Truth has declared for his 
encouragement, that he shall not be disappointed. 
Here, sinner, self-ruined and self-condemned ; 
even you that are tempted to execrate the day of 
your birth, on account of your multiplied provoca- 
tions and utter unworthiness ; here is a complete 
righteousness revealed for your full relief and im- 
mediate comfort. In this righteousness you may 
read the divine character ; Just, yet the justi- 
pier of the ungodly. True it is, if nothing 
but equity had appeared in Jehovah's name, nothing 
but misery could have been expected by the guilty. 

* Dr. Owen, having quoted Rom. iii. 28. and iv. 5. and xi. 6. 
Gal. ii. 16. Eph. ii. 8, 9, and Tit. iii. 5. adds ; I am persuaded 

* that no unprejudiced person, whose mind is not prepossessed 

* with notions and distinctions, whereof not the least tittle is 

* offered unto them from the texts mentioned, nor elsewhere ; 

* can but judge, that the law in every sense of it, and all sorts 
r of works whatever, that at any time, or by any means, 
« sinners or believers, do or can perform ; are, not in this or 
' that sense, but in every way and all senses excluded from our 
♦justification before God. And if it be so, it is the righteous- 
' ness of Christ, alone, which we must betake ourselves unto, 

* or this matter must cease for ever.* Doct. of Justijicat, 
Chap, kit. 



176 Of Grace y as it reigns 

But when we behold the idea of a compassionate 
Saviour, connected with that of a righteous Judge ; 
such a character, though supremely venerable, is 
greatly inviting. For it speaks deliverance, and 
administers consolation. Y^s, disconsolate soul, 
though you have no righteousness, nor any recom- 
mendation, yet the wisdom of God has appointed 
a way, and the infinite riches of sovereign grace 
have provided effectual means for your full dis- 
charge before the great tribunal ; and for attaining 
that hontfur and joy, which are commensurate to 
your utmost wishes, which exceed your highest 
conceptions, and shall render you happy to all eter- 
nity. Is my reader oppressed with guilt, and har- 
assed with tumultuous fears of deserved ruin ? 
wearied with going about to establish his own righ- 
teousness, and sensible that he is possessed of no 
worth, nor any thing that might be a probable mean 
of recommending him to the Redeemer ? Remem- 
ber, distressed fellow mortal, that no such recom- 
mendation is needful. Nothing is required at your 
hand tor any such purpose. ' Come and take freely, 9 
is the language of Jesus. He has all that you want, 
however impoverished ; and He gives all with the 
most liberal hand. Grace reigns ; and let that be 
your encouragement when thinking about acceptance 
with Christ, and of your justification in him before 
the. Almighty. 

If my reader, notwithstanding all that has been 
said, should yet think it prudent and safe to depend 
on his own obedience ; let me remind him, before 
I dismiss the subject, of the absolute purity and 
infinite holiness, the transcendant majesty and aw- 
ful glories, of that GOD with whom he has to do, 
and before whom he must soon appear. Consider, 
presumptuous mortal ! that with your supreme 



in our Justification. 1 77 

Judge is terrible majesty. That He is of purer 
eyes than to look upon evil, and cannot behold ini- 
quity ; zvill by no means clear the guilty, and is a 
consuming' fire. His righteous judgment is, that 
those who commit sin are worthy of death ; and, 
therefore, his law denounces an awful curse on 
every offender. — Remember that he, whose divine 
prerogative it is to justify, is a. jealous God ; jealous 
of his honour, as a righteous governor, and deter- 
mined to support the rights of his throne. So ter- 
rible his indignation that, when once his wrath is 
kindled, it will consume every refuge of lies, and 
burn to the loxvest hell. So awfully majestic is 
Jehovah, that before him the everlasting mountains 
quake, the pillars of heaven tremble, and are aston- 
ished at his reproof As his condescending smile 
irradiates the countenances of angels, and crowns 
them with unutterable bliss ; so his righteous frown 
is nothing less than absolute destruction. So flam- 
ing his purity, and so dazzling his glory, that he 
looketh to the moon and it shineth not, and the stars 
are not pure in his sight. In his presence the sera- 
phim, those most exalted of mere creatures, veil 
their faces and cover their feet, in token of profound 
humiliation ; while they cry, in loud responsive 
strains, Holy! holy! holy! is the LORD of 
hosts ! How, then, to use the language of Bildad 
in Job ; how, then, can man be justified with God? 
or how can he be clean, before his Maker, that is 
born of a woman ? When he whose eyes are as a 
flame of fire, whose peculiar province it is to search 
the human heart, and to explore its latent evils ; 
when He shall sift your conduct and mark your of- 
fences, laying judgment to the line and righteous- 
ness to the plummet, you will not be able to answer 
him one of a thousand: and to what refuge will you 
Q 



1 78 - Of Grace, as it reigns 

then flee ? Trusting in your own duties, you slight 
the great atonement, you despise the revealed righ- 
teousness, and Christ shall profit you nothing. You 
may talk in lofty strains, about man's moral excel- 
lence, and the dignity of human nature ; the worth 
of personal obedience, and the efficacy of peniten- 
tial tears : you may declaim upon the necessity of 
good works, and reject with disdain the doctrine of 
imputed righteousness, while your conscience is 
unimpressed with a sight of the divine purity, and 
with a sense of the divine presence. But when you 
come to consider yourself as before the Most 
High, and that the important question is ; How 
shall I be just before the Most Holy ? — when you 
form your ideas of the God of Heaven, not from 
the character you have drawn of him in your own 
imagination, but agreeably to that which is given in 
the inspired volume ; then your pretensions to per- 
sonal worthiness must subside, and your mouth 
must be stopped. Or, if not entirely silent, you 
must exclaim with the men of Bethshemesh, when 
Jehovah's hand was heavy upon them ; Who is able 
to stand before this holy Lord God? Then, if the 
atonement be not presented for your immediate re- 
lief, you will be ready to add ; Who shall dwell with 
devouring fire f who shall dwell with everlasting 
burnings f 

The Holy Spirit speaking in the scripture, directs 
us to conceive of justification as before God and in 
his sight. Intimating, that when final acceptance 
is the subject of our inquiry, we should look upon 
ourselves as in the immediate presence of Him 
who will soon ascend the great white throne, to pass 
the irreversible sentence ; that we should consider 
on what ground we shall be able to stand, when 
heaven and earth shall fee away from the face of 



in our Justification. 179 

our eternal Judge, and no place shall be found for 
them. Yes, reader, if you would not deceive 
yourself in a matter of the last importance ; if you 
would come to a satisfactory persuasion, in what 
righteousness you may venture to trust ; you should 
consider yourself as at the bar of God, and as hav- 
ing a cause depending which is pregnant with your 
everlasting fate ; a cause which must inevitably issue, 
cither in your eternal happiness, or infinite misery. 
You should anticipate, in your own meditations, 
that great decisive day, and then ask your own con- 
science ; i On what shall I then depend ? or, what 
4 shall I dare to plead when my astonished eyes be- 
1 hold my judge?' Because it would be superla- 
tive folly for you to rely on any obedience now, or 
to dispute for it as necessary to justification, of 
which your own conscience cannot approve, as a plea 
that will then be admitted as valid. 

Consider the ingenuous acknowledgments and 
deep confessions, which the greatest saints and ho- 
liest men that ever lived have made of their impu- 
rity and sinfulness, when their acceptance with that 
sublime Being, who is glorious in holiness, came 
under consideration. — Job was an eminent saint : 
he had not his equal on earth, according to the tes- 
timony of God himself. Conscious of his integrity, 
he avowed it before men, and vindicated his exem- 
plary conduct against the accusations of censorious 
friends. But when the Almighty addresses him, 
and when he considers himself as standing before 
the divine tribunal, he says not a word about his 
inherent rectitude, or his pious performances. 
Then, in language of the deepest self-abasement, he 
exclaims ; Behold, I am vile I I abhor myself and 
repent in dust and ashes. Yea, he declares, If I 
justify myself my own mouth shall condemn me. Jf 



1 80 Of Grace, as it reigns 

J say I am perfect, it shall also prove me perverse* 
Though I -were perfect, in my own apprehensions, 
yet, before Him that is infinitely holy, I would be 
so far from pleading my own extraordinary attain- 
ments, that Izvould not know my soul; nay, Izvould 
despise my life, with all its most shining accom- 
plishments. For if I wash myself with snozu-zvater, 
and make my hands never so clean ; yet shalt thou, O 
righteous and eternal Judge, plunge me in the ditch ; 
manifest me, notwithstanding, all my endeavours to 
obtain purity and find acceptance, to be a polluted 
creature and a guiljy criminal. So abominably 
filthy and highly criminal, that my own clothes, were 
they sensible of my pollution and guilt, zvould abhor 
me* For He, to whom I am accountable, is not a 
man as lam ; but a Being of such discernment, that 
the minutest fault cannot escape his notice ; and so 
perfectly holy, that the least spot of defilement is 
infinitely abhorrent in his sight. It is therefore ab- 
solutely impossible that I should answer him ; plead 
my cause and gain acceptance, on the foundation of 
rny own obedience ; or that zve should, on any such 
footing, come together in judgment, without inevi- 
table ruin to my person and all my immortal inte- 
rests.* — David, the man after God's own heart, 
made it his earnest request, that God would not e?i~' 
ter into judgment with him according to the tenour 
of his own obedience : being well aware that nei- 
ther he nor any man living, could be justified in 
that way. To rebuke the pride of self-righteous 
confidence, with emotions of holy reverence and 
sacred awe, he asks ; If thou, Lord, shouldstmark 
iniquities ; Lord, who shall stand, who can be 
acquitted ?f Isaiah also, though an eminent pro- 
phet, and a distinguished servant of God, when he 

* Job xl. 4. xlii. 6. ix. 20, 21, 30, 31, 32. 
t PsaL cxliii. 2. cxxs. 3. 



in our Justification. 181 

beheld Jehovah's glory, and heard the seraphim 
proclaim his holiness, loudly exclaimed ; Woe is 
me ! for lam undone I because lam a man of unclean 
lips. Nor was his consternation removed, or his 
conscience relieved, till pardon through the atone- 
ment was applied to him.* 

Now, is it prudent, or can it be safe, to trust in 
your own imperfect duties, when persons of such 
eminent character and exalted piety made these ac- 
knowledgments, and had such views of themselves 
and of their own attainments ? If their personal obe- 
dience would not bear the divine scrutiny, what a 
wretched figure must yours make before the heart- 
searching God? If Jehovah charge his angels with- 
folly, and if the heavens be not pure in his sight •; what 
then is man, who drinketh iniquity like water, that 
he should pretend to be clean f or the son of man, that 
he should presume to be righteous P For, between 
human obedience and angelical holiness, there is no 
more comparison, than between a clod of the field 
and a star in the firmament. Vain man would be 
wise, though he is born like a wild ass^s colt : proud 
man would be righteous, though loathsome with sin 
and obnoxious to ruin. — But, however highly the 
self-sufficient may think of their own obedience, the 
sinner, whose conscience is pressed with a sense of 
guilt, and every real christian, will deprecate ap- 
pearing, in their own righteousness, before the final 
Judge. Yes, the man who is taught of God will ar- 
dently cry j * Fall upon me, ye rocks ! cover me ye 

* mountains ! yea rather let me lose my existence, 

* than appear before the Most Holy in the filthy rags 
' of my own duties ; or in any righteousness but 
' that which is perfect, in any obedience but that 
[ which is divine.' 

* Isa. vi. 2—7. 
Q2 



182 Of Grace, as it reign: 

CHAP. VII. 

Of Grace , as it reigns in our Adoption, 

JL HOSE whom God has justified, and admitted 
into a state of reconciliation with himself, he has 
also adopted for his children. Hence their interest 
in all the blessings of grace, and- in the unknown 
riches of glory, depends not merely on the favour 
of friendship, though that be of the noblest kind ; 
but also upon an indisputable right of inheritance, 
which right they have in virtue of adoption. 

The word Adoption, signifies that act by which a 
person takes the child of another, not related to him, 
into the place, and entitles him to the privileges of 
his otvn son. In the Grecian and Roman states, it 
•was customary for a man of wealth, in default of is- 
sue from his own body, to make choice of some per- 
son upon whom he put his name ; requiring him to 
relinquish his own family, never to return to it 
again, and publicly declared him his heir. The per- 
son thus adopted was legally entitled to the inheri- 
tance, upon the decease of his adopter ; and though 
previously void of all claim to such a benefit, or 
any expectation of it, was invested with the same 
privileges, as if he had been born an heir to his bene- 
factor. 5 * 

That spiritual and divine adoption about which 
we treat, is, God's gracious admission of strangers 
and aliens, into the state, relation, and enjoyment of 
all the privileges of children, through Jesus Christ : 
according to that glorious promise of the new cove- 
nant; I will be a Father unto you, and ye shall be 
my sons and daughters, saith the Lord Almighty, — 

* Mr. Venn's Complete Duty of Man. p. 470, 471. edit. &fc 



in our Adoption* 1 8$ 

Reconciliation, justification, and adoption, may be 
thus distinguished. In reconciliation, God is con- 
sidered as the injured party, and the sinner as an 
enemy to him. In justification, our Maker sustains 
the character of supreme Judge, and man is consi- 
dered as a criminal standing before his tribunal. — 
In adoption, Jehovah appears as the fountain of 
honour, and the apostate sons of Adam as aliens 
from him — as belonging to the family of Satan, and 
as denominated children of wrath. In reconcilia- 
tion, we are made friends ; in justification, we are 
pronounced righteous ; and in adoption, we are con- 
stituted heirs of the eternal inheritance. 

That believers are the children of God, the scrip- 
tures expressly declare. They may be so called, as 
they are begotten and born from above ; as they 
stand in a conjugal relation to Christ ; and as they 
are adopted into the heavenly family. These dif- 
ferent ways in which the scripture speaks of their 
filial relation to God, are intended to aid our feeble 
conceptions when we think upon the grand ineffable 
blessing ; one mode of expression supplying, in some 
degree, the ideas that are wanting in another. To 
express the original of spiritual life, and the restora- 
tion of the divine image, we are said to be born of 
God. To set forth, in the liveliest manner, our 
most intimate union with the Son of the Highest, 
we are said to be married to Christ. And, that we 
might not forget our natural state of alienation from 
God, and to intimate our title to the heavenly patri- 
mony, we are said to be adopted by Him. The 
condition therefore of all believers is most noble and 
excellent. Their heavenly birth, their divine hus- 
band, and their everlasting inheritance, loudly pro- 
claim it. The beloved apostle, amazed at the love 
of God manifested in the privilege of adoption^ 



184 Of Grace, as it retgrts 

eould not forbear exclaiming with astonishment and 
rapture ; Behold, what manner of love the Father 
hath bestowed upon us, that we should be called the 
sons of God ! Here grace reigns. The vessels of 
mercy were predestinated to the enjoyment of this 
honour and happiness before the world began. The 
great Lord of all chose them for himself, chose 
them for his children, that they might be heirs of 
God and joint heirs of Christ. This he did, not be- 
cause of any worthiness in them, but of his own so- 
vereign will. As it is written, Having predestinated 
us unto the adoption of children by Jesus Christ to 
himself according to the good pleasure of his -will, 
to the praise of his glorious grace. According to 
the good pleasure of his will : this is the eternal 
source of the heavenly blessing. By Jesus Christ; 
this is the way of its communication to sinners. — 
To the praise of his glorious grace ; this is the end 
of bestowing it. 

The persons adopted are sinners of Adam's race ; 
who, considered in their natural state, are estranged 
from God, and guilty before him ; under sentence 
of death, and obnoxious to ruin. Their translation 
therefore out of this deplorable condition, into a 
state and relation so glorious, is an instance of reign- 
ing grace. That the children of wrath should be- 
come the inheritors of glory, and the slaves of Sa- 
tan be acknowledged as the sons of Jehovah j that 
the enemies of God should be adopted into his fami- 
ly, and have an indefeasible right to all the privi-/ 
leges of his children, are astonishing to the last de- 
gree. Our character and state, by nature, are the 
most indigent, wretched, and abominable ; such as 
render us fit for nothing, after this life, but to dwell 
with damned spirits and accursed fiends, in the 
abodes of darkness and of despair. But, by the privi- 



hi our Adoption* 185 

lege of adoption, we are invested with such a cha- 
racter, and are brought into such a state, as render 
us fit to associate with saints in light, with angels in 
glory. What but omnipotent, reigning grace, could 
be sufficient to effect so noble, so astonishing, so di- 
vine a change ? 

If we take a cursory view of those invaluable pri- 
vileges which, in virtue of adoption, the saints pos- 
sess, and of which they are heirs, our ideas of the 
superlative blessing will be still heightened. They 
have the most honourable character ; for they are 
called, not merely the servants, or the friends, but 
the sorts of God. This dignified character is unal- 
terable ; for the Lord himself declares, that it is an 
everlasting name, that shall not be cut off*.* If David 
so highly esteemed the character of son-in-law to 
an earthly king ;f how much more should believers 
esteem that sublime title, the sons of God; of Him, 
who is King of kings, and Lord of lords ? They are 
also called kings and priests ; besides which august 
and venerable titles, they are distinguished from the 
world by a-rich variety of others, that are obvious 
to every intelligent reader of the sacred writings. 
The dignity of their relation is immensely great. 
For, being the children of God, Jehovah himself 
is their father, and Christ acknowledges them for 
his brethren. Nor do they stand in relation to Jesus 
merely as brethren ; they are also his bride. Than 
their conjugal relation to Him, nothing can be con- 
ceived more honourable, or more beneficial. YoxHe 
is the chief among ten thousand, and altogether lovely. 
When David, though not yet in possession of the 
crown, sent his men to Abigail to take her to wife ; 
that discreet widow bowed herself to the earth, and 
said ' 9 Behold, let thine handmaid be a servant to xvash 
* Jsa. lsii. 2- and lvi. 5. f * S^' XYifc. 23. 



186 Of Grace, as U reigns 

the feet of the servants of my Lord. Now, may not 
the believer, for infinitely greater reasons, with 
gratitude and astonishment, adore that beneficent 
hand which broke off his yoke of basest vassalage, 
and joined him to David's Antitype, the heavenly 
Bridegroom; joined him in a marriage-covenant 
that shall never be broken, in a union that shall never 
be dissolved ? 

Believers, being the children of God, are the 
objects of his paternal affection and unremitting 
care. As a father, He guides them by his counsel 
and guards them by his power. Their disobedience 
he visits with a rod of correction ; and in their dis- 
tresses he feels for them with bowels of parental 
compassion. In the whole of his dealings with them 
he manifests his love, and causes all things to work 
together for their good. Yes, they are the darlings 
of providence, and the charge of angels. Those 
ministering spirits, who are active as flame, and 
swift as thought, encamp around them ; and, in 
ways unknown to mortals, subserve the designs of 
grace in promoting their best interests. 

Nothing can exceed the riches and excellency of 
that inheritance to which they have a right, in vir- 
tue of their adoption ; that eternal inheritance which 
is bequeathed to them by an inviolable testament. 
This testament, recorded in the sacred writings, was 
confirmed by the death of Christ. Their inheri- 
tance includes all the blessings of grace here, and 
the full fruition of glory hereafter. Though, as 
to temporal things, they be frequently indigent, and 
much afflicted ; yet the blessings of common provi- 
dence are dispensed to them in such measures as 
paternal wisdom sees best for their spiritual welfare, 
and the glory of God. For godliness hath the pro- 
mise of the life that now is, as well as of that which 



in our Adoption* 1st 

is to come ; and their heavenly Father knoweth that 
they have need of his providential favours, while 
they continue in the present state. So that whether 
they be things temporal, spiritual, or eternal; whether 
they be things present or things to come, all are theirs. 
According to that admirable text ; All things are 
yours xvhether Paul, or Appollos, or Cephas, or the 
-world, or life, or death, or things present or things 
to come; all are yours. But, which is yet more 
emphatical, and the highest that words can express, 
the utmost our ideas can reach ; the divine Spirit 
declares that they are heirs of God, and Joint- 
heirs of Christ.* Each, therefore, has a right 
to say ; * Jehovah himself is my reward, my portion, 
* my inheritance.' Yea, such is the mutual pro- 
priety which God and his people have in each other, 
that the inheritance is reciprocal between them. 
For the portion of Jacob is the Former of all things, 
and Israel is the rod of his inheritance ; the Lord of 
hosts is his name. All the awful, the amiable, the 
adorable attributes of Deity, will appear glorious in 
the children of God, and be enjoyed by them to 
their everlasting honour and unutterable bliss. What 
can the heart of man desire more ? Or, what good 
thing will God withhold from them, for whom he 
gave his Son, to whom he gives himself? 

In testimony to their sublime relation, and as an 
earnest of their future inheritance, they receive the 
Spirit of Adoption ; by whom they cry, with ap- 
propriation and confidence, Abba, Father. The 
Spirit of adoption, as opposed to the spirit of bon- 
dage, is the Spirit of light and of liberty, of conso- 
lation and of joy. He glorifies Christ in the believer's 
view, and sheds divine love abroad in his heart. 

* Rom. via. 17. So it is literally ; and so Montanus, Beza, 
Castalio, and many others, render the passage. 



188 Of Grace, as h reigns 

He brings the promises to his remembrance, and 
enables him to plead them at the throne of grace. 
He elevates the affections to heavenly things, and 
seals him, as an heir of the kingdom, to the day of 
redemption. Such are the privileges of God's 
adopted sons, in the vouchsafement of which grace 
reigns. 

What a mercy might we esteem it, not to be con- 
founded before the God of heaven ! What a favour 
to obtain the least indulgent regard from the King 
eternal ! What an honour, to be admitted into his 
family, to occupy the place and to bear the charac- 
ter of his meanest servant ! But, to be his adopted 
children, who is the Fountain of all bliss ; and his 
espoused bride, who is the Sovereign of all worlds ; 
to have him for our everlasting Father, who is the 
Former of all things : and him for our Husband, 
who is the object of angelic worship ; are blessings 
divinely rich indeed ! That sinful mortals, who may 
justly say to corruption, Thou art our father ; and 
to the worm, thou art our sister ; should be permitted 
to say to the infinite God, ' Thou art our portion : 
4 all that Thou hast and all that Thou art are ours, to 
* render us completely happy and eternally blessed ;' 
is an astonishing, delightful, transporting thought ! 
These are blessings, than which none greater can be 
conceived ; none more glorious can be enjoyed. 

Let the grandees of the earth, and the sons of the 
mighty, boast of their high birth and large reve- 
nues ; their pompous titles and splendid retinues ; 
their delicate fare and costly array ; still the poorest 
peasant that believes in Christ, is incomparably su- 
perior to them all. What, though they shine in silk 
and embroidery, or glitter in gold and jewels ; though 
their names be adorned with the highest epithets 
that men can bestow, while a profusion of worldly 






in our Adoption* 1 1& 

riches is poured into their lap ; yet they must soon 
lie down in the dust, on a level with the meanest of 
mortals. The worm shall quickly cover them, and 
their memory shall rot. — But your name, O weakest 
of christians ! your new name is everlasting. How- 
ever neglected or despised among men, it shall stand 
for ever fair in the book of life. Though you are 
not distinguished as a person of eminence, while 
you proceed on your pilgrimage, and receive not the 
acclamations of the people, but walk in the vale of 
life ; yet you are high in the estimation of heaven, 
nor destitute of the sublimest honours. Your praise 
is not of men but of God. He knows the way that 
you take, and commands the angels to consider you 
as the object of their regard. Though you cannot 
boast of illustrious ancestors, or of noble blood ; yet, 
being born from above, the blood royal of heaven 
runs in your veins. Though not a favourite of 
your temporal sovereign ; yet, like a prince, you 
have power with the God of Israel. Though ever 
so poor as to this world, the unsearchable riches of 
Christ are all your own. Though you have not a 
numerous train of attendants, and though your 
mansion be a cobwebbed cottage ; yet the holy angels 
are your guard, and minister to your good; while 
the God of glory, not only condescends to come 
under your lowly roof, but even to dwell with you. 
Yours is the honourable character ; yours is the 
happy state. This is felicity which all the wealth of 
the Indies cannot procure. This is honour, which 
all the crowned heads in the world cannot confer. 
The Lord of hosts hath purposed to stain the pride 
of all other glory, but this honour shall never be 
laid in the dust. # — What a shade it casts on every 
secular distinction, when forced to feel how very 
* M'E wen's Essays, Vol. II. p. 309,310,311, 312. 

R 



190 Of Grace, as it reigns 

fleeting it is ! How encouraging to reflect on the 
durable and exalted happiness of the sons of God! 
Christianity ! it is thine to ennoble the human mind 
and to make it really great. Grace ! it is thine to 
raise the poor from the dunghill, and the needy out 
of the dust. Thine it is, to number them among 
the princes of heaven, and to seat them on thrones 
of glory. 

And now, reader, what is your character ? You, 
very probably, call yourself a christian. If so in 
reality, you are a child of God, and an adopted heir 
of immortal glory. Do you know then by experi- 
ence, what are the privileges attendant on such a 
state, and connected with such a character ? If not, 
vou bear the name in vain. So far from being a 
christian, you are — how shall I speak it ? will you 
believe it ? can pride forgive it ? you are an enemy 
to God and a child of the devil. For these two 
characters, the children of God, and the seed of 'the 
serpent, include all mankind. Consider, then, 
where to class yourself, and what is your proper 
name. * 

Are you a believer ? a child of God by adoption, 
and an heir of eternal riches ? Be careful to act 
agreeably to your high character and exalted privi- 
leges. Let the children of this world satisfy their 
little minds, and be captivated by the low enjoy- 
ments and perishing vanities of the present state ; 
but you should disdain to act upon their principles* 
or to be governed by their maxims. The riches of 
the world, which engross the cares of the covetous ; 
its honours, that are so earnestly pursued by the 
ambitious ; and its various pleasures, in which the 
sensualist delights, you should be far from desiring. 
Why should you be discontented at the want of that 
which, though enjoyed in all its fulness, could not 



in our Adoption. 1Q1 

make you happy ? — Equally far should you be from 
performing religious duties on the same principles 
and with the same views, as the legal moralist and 
selfish Pharisee ; which generally are, either the 
applause of men, or their own acceptance with 
God. That is the most abominable hypocrisy in 
the sight of Him who searches the heart, and stands 
abhorred by every generous mind ; this is a crimi- 
nal usurpation of the office of Christ, and the high- 
est dishonour to his undertaking. For it proceeds 
on a supposition, that the work of our Lord is ei- 
ther not perfect in itself, or not free for the sinner. 
The former basely reflects on his power, or faith- 
fulness ; and the latter on his grace : both which 
are equally far from honouring the adored Redeem- 
er under his cheering and sacred character, Jesus. 
The children of light should act from the most ge- 
nerous motives and for the sublimest end. Love to 
their heavenly Father, and gratitude to the bleed- 
ing Saviour, should ever be the fruitful source of 
their obedience ; and the glory of God, the exalted 
end. 

Are you an heir of the kingdom ? You should 
be careful to preserve a steady conduct in the church 
of God and in the world. Not only to be zealous 
for your Father's honour, as we vulgarly say, by 
fits and starts ; but maintain an uniform behaviour 
through the whole of your conduct. Endeavour to 
make it appear that you are a diligent servant, as 
well as a dignified son of God. Your practice 
should be, as much as possible, agreeable to your 
holy profession and your glorious hope. Remem- 
ber, that as your gracious Father and loving Hus- 
band, your glorious relatives and bright inheritance, 
are all in heaven ; there also should be your heart, 
and your conversation. For though you are an 



192 Of Grace, as it reig?is 

heir of a kingdom, it is not of this world: anil 
though you are in, you are not of the world. Nor 
will you have any reason to be surprised, or asham- 
ed, if the world should hate you. — Whatsoever 
thing's are true ; whatsoever thing's are honest, grave 
or venerable ; whatsoever things are pure ; zvhat- 
soever things are lovely ; whatsoever things are of 
g~ood report : if there be any virtue, and if there be 
any praise, the children of God undoubtedly ought, 
above all others, to think on these things. For no 
man can free himself from the odious charge of 
being a dishonour to Christ and a reproach to his 
christian profession, if he live under the dominion 
of sin, and be a servant of Satan. Such a person, 
whatever speculative knowledge he may have of 
the doctrine of grace, or whatever his professions 
of love to it maybe ; is destitute of the faith of the 
gospel, and an enemy to the cross of Christ ; is a 
stumbling block in the way of young converts, and 
leaving the World in this condition, will feel a se- 
verer vengeance, will fall under double damnation 
to all eternity. 



CHAP. VIII. 

Of Grace, as it reigns in our Sanctif cation. 

HAVING treated upon that relative change, 
which takes place in the state of God's people in 
justification and adoption ; I now proceed to con- 
sider that real change, which is begun in sanctifica- 
tion and made perfect in glory. This real change 
is absolutely requisite. For though Christ is pro- 
claimed in the gospel, as entirely free for the sin- 
ner ; and though we are considered as ungodly, 



in our Sanctification. 193 

when the obedience of the righteous Jesus is im- 
puted to us for our justification before God ; yet, 
before we can enter the mansions of immortal pu- 
rity, we must be sanctified. Christ, indeed, finds 
his people entirely destitute of holiness, and of 
every desire after it ; but he does not leave them in 
that state. He produces in them a sincere love to 
God, and a real pleasure in his ways. Hence they 
are called, an holy nation. As holiness is the health 
of the soul, and the beauty of a rational nature ; as 
it is the brightest ornament of the church of God, 
and essential to true blessedness ; so, in a treatise on 
Reigning Grace, it must by no means be overlook- 
ed ; for we may assure ourselves that grace reigns 
in it. 

The vast importance of sanctification, and the 
rank it holds in the dispensation of grace, appear 
from hence. It is the end of our eternal election — 
a capital promise, and a distinguished blessing, of 
the covenant of grace — a precious fruit of redemp- 
tion by the blood of Jesus — the design of God in 
regeneration — the primary intention of justification 
■ — the scope of adoption — and absolutely necessary 
to glorification. So that, in the sanctification of a 
sinner, the great design of all the divine operations 
respecting that most glorious of all works, redemp- 
tion, are united. 

Sanctification, therefore, may be justly denomi- 
nated a capital part of our salvation ; and is much 
more properly so termed, than a condition of it. For*, 
to be delivered from that bondage to sin and Satan, 
under which we all naturally lie, and to be renewed 
after the image of God, must certainly be esteemed 
a great deliverance and a valuable blessing. Now, 
in the enjoyment of that deliverance, and in the par- 
ticipation of fhis blessing, consist the very essence of 
R 2 



194 Of Grace, as it reigns 

sanctification. Hence the word is used to signify, 
That work of divine grace by which those that are 
called and justified are renewed after the image of 
God. The effect of this glorious work is true holi- 
ness : or a conformity to the moral perfections of 
the Deity. In other words, love to God, and de- 
light in him as the chief good. The end of the com- 
mandment is love out of a pure heart. So to love 
the supreme Being, is directly contrary to the bias 
of corrupt nature. For as natural depravity radi- 
cally consists in our aversion to God, which mani- 
fests itself in ten thousand various ways : so the 
essence of true holiness consists in love to God.— 
This heavenly affection is the fruitful source of all 
obedience to Him, and of all delight in Him, both 
here and hereafter. Nor is it only the true source 
of all our obedience ; for it is also the sum and per- 
fection of holiness. Because all acceptable duties 
naturally flow from love to God ; nor are they any 
thing else, but the necessary expressions of that di- 
vine principle. 

Through justification and sanctification are both 
of them blessings of grace, and though they are ab- 
solutely inseparable ; yet they are so manifestly dis- 
tinct, that there is in various respects a wide differ- 
ence between them. This distinction may be thus 
expressed. Justification respects the person in a 
legal sense, is a single act of grace, and terminates 
in a relative change ; that is, a freedom from pun- 
ishment, and a right to life. Sanctification regards 
him in a physical sense, is a continued work of 
grace, and terminates in a real change, as to the 
quality both of habits and actions. The former is 
by a righteousness without us ; the latter is by ho- 
liness wrought in us. That precedes, as a cause ;• 
this follows, as an effect. Justification is by Christ 



in our Sanctification* 19$ 

as a priest, and has regard to the guilt of sin ; sanc- 
tification is by him as a king, and refers to its do- 
minion. The former annuls its damning power ; 
the latter its reigning power. Justification is in- 
stantaneous and complete, in all its real subjects ; 
but sanctification is progressive, and perfecting by 
degrees. 

The persons on whom the blessing of sanctifica- 
tion is bestowed, are those that are justified, and in 
a state of acceptance with God. For concerning 
them it is written, and it is the language of reigning 
grace ; I will put my laws into their minds and write 
them in their hearts. The blessing here designed, 
and the favour here promised, are that love to God, 
and that delight in his law and ways, which are 
implanted in the hearts of all the regenerate ; con- 
stantly inclining them to obey the whole revealed 
will of God, so far as they are acquainted with it. 
Sanctification is a new covenant blessing ; and in that 
gracious constitution it is promised as a choice pri- 
vilege, not required as an entitling condition. 

Those happy souls who possess the invaluable 
blessing, and are delivered from the dominion of sin, 
are not under the law ; neither seeking justification 
by it, nor obnoxious to its curse: but under grace ; 
are completely justified by the free favour of God, 
and live under its powerful influence. This text 
strongly implies, that all who are under the law, as 
a covenant, or are seeking acceptance with the eter- 
nal Judge by their own duties, are under the domi- 
nion of sin ; whatever their character may be among 
men, or however high their pretences may be to ho- 
liness. And as those that are under the law have no 
holiness, they can perform no acceptable obedience. 
For they that are in the flesh, in their carnal, unre- 
generate state, cannot please God, Every one that 



196 Of Grace, as it reigns 

is under the law, is condemned by it ; and while hi£ 
person is accursed, his duties cannot be accepted. 
A man's person must be accepted with God, before 
his works can be pleasing to him. 

To set the subject in a clearer light, it may be of 
use to consider, that to constitute a work truly good., 
it must be done from a right principle, performed 
by a right rule, and intended for a right end. — It 
must be done from a right principal. This is the 
love of God. The great command of the unchange- 
able law is, Thou shalt love the Lord thy God. What- 
ever work is done from any other principle, how- 
ever it may be applauded by men, it is not accepta- 
ble in the sight of Him who searches the heart. For 
by Him principles, as well as as actions, are weighed. 
It must be performed by a right rule. This is the 
revealed will of God. His will is the rule of righte- 
ousness. The moral law, in particular, is the rule 
of our obedience.^ It is a complete system of du- 
ty ; and considered as moral, is immutably the rule 
of our conduct. However chargeable therefore any 
work may be to him that performs it ; or however 
diligent he may be in its performance ; yet, if it 
be no where commanded by«the authority of Hea- 
ven, it stands condemned by that divine query ; 
Who hath required this at your hands I And though 
it be pretended, that the love of God is the princi- 
ple, and the glory of God the end, as the dupes of 
superstition, both ancient and modern, have gene- 
rally done ; yet, being no where enjoined in our 
only rule of faith and practice, it is no better than 
reprobate silver, and will certainly be rejected of 
God. So that however highly the performer may 

* See my Death of Legal Hope, the Life of Evangelical Obe- 
dience, Sect. vii. where this subject is professedly discussed., 
in opposition to the Antinomians, 



hi our Sanctif cation. 19P 

please himself, or gratify his own pride by the deed, 
he cannot be commended for his obedience. For 
where there is no command, explicit or implied, 
there can be no obedience ; consequently, no good 
work. — It must be intended for a right end. That 
is, the glory of the supreme Being. Whatsoever ye 
do, do all to the glory of God, is the peremptory com- 
mand of the Most High. And as this is the end 
for which Jehovah himself acts, in all his works 
both of providence and grace ; so it is the highest 
end at which we can possibly aim. No man, how- 
ever, can act for so sublime an end, but he that is 
taught of God, and fully persuaded that justifica- 
tion is entirely by grace : in such a sense by grace, 
as to be detached from all works, dependent on no 
conditions, to be performed by him. For till then 
he cannot but refer his supposed good actions prin- 
cipally to self, and his own acceptance with God. 
This is the highest end for which such a person can 
possibly act, though other and baser ends are often 
proposed by him. But those works that are truly 
good, and which the holy Spirit calls the fruits of 
righteousness ; are, in the design of their performer, 
as well as in the issue, to the glory and praise of God 9 
Now though an unregenerate man may do those 
things which are materially good, and by a right 
rule ; yet none that are ignorant of the gospel of 
divine grace, can act from that generous principle 
and for that exalted end, which are absolutely ne- 
cessary to constitute a good work. 

To confirm the argument, and to illustrate the 
point, I would observe ; That man is a fallen crea- 
ture ; entirely destitute of the holy image and love 
of God. So far from loving his Maker, or de- 
lighting in his ways, he is an enemy to him. The 
language of an unregenerate man's heart and con- 



19B Of Grace, at k reigns 

duct, is that of those profane wretches in the bootz 
of Job, who say to God, Depart from us ; for -we 
desire not the knowledge of thy xvays. What is the 
Almighty that we should serve him P And what 
profit should rue have if we pray unto him ?* Nei- 
ther the commands of the divine law, though the 
strictest and purest imaginable ; nor all the ven- 
geance threatened against' disobedience to those 
commands, can work in our hearts the least degree 
of love to God the lawgiver : nor, considering our- 
selves as apostate creatures and under the curse, is 
it in the nature of things possible. For the more 
pure its precepts are, so much the more contrary to 
the bias of corrupted nature : and it is evident, 
that its awful sanction cannot be approved by a 
person obnoxious to its condemning power. Con- 
sequently, the divine Lawgiver can have no share in 
our affections, while we continue in this deplorable 
condition. 

Fallen man, therefore, cannot love God, but as 
he is revealed in a Mediator. He must behold his 
Maker's glory in the face of Jesus Christ, before he 
can love him, or have the least desire to promote 
his glory. Now, as there is no revelation of the 
glory of God in Christ, but by the gospel ; and as 

* Job. xxi. 14, 15. I humbly conceive, that the unregene- 
rate man's habitual forgetfulness of God, the uneasiness he 
feels when the thoughts of his Maker and Judge dart into his 
mind, and his endeavours to exclude them as unwelcome in- 
truders—his passion for sinful pleasures, and his love to present 
enjoyments — the enmity he has to the people of God, and his 
aversion to serious, religious, heavenly conversation — and, fi- 
nally, the treatment with which the gospel meets in his breast ; 
even the gospel of saving grace, that brightest mirror of the 
div'me perfections ; are evidences of this humbling truth, and 
fully prove the opprobrious charge.— Is not this a striking proof, 
that a divine power, an invincible agency, is necessary to rege- 
Rerate the soul and convert the heart ? 



in our Sanctification. 199 

we cannot behold it but by faith ; it necessarily fol- 
lows, that no man can unfeignedly love God, or 
sincerely desire to glorify him, while ignorant of 
the truth. But as there is the brightest display of 
all the divine perfections in Jesus Christ, and as the 
gospel reveals him in his glory and beauty ; so, 
through the sacred influence of the holy Spirit, sin- 
ners behold the infinite amiableness and transcend- 
ent glory of God, in the person and work of Imma- 
nueL The gospel being a declaration of that per- 
fect forgiveness which is with God, and of that 
wonderful salvation which is by Christ, which are 
full, free and everlasting ; by whomsoever the gos- 
pel is believed, peace of conscience, and the love 
of God are in some degree enjoyed. While, in 
proportion to the believer's views of the divine 
glory, revealed in Jesus ; and his experience of di- 
vine love, shed abroad in the heart ; will be his re- 
turns of affection and gratitude to God — as an infi- 
nitely amiable Being, considered in himself ; as in- 
conceivably gracious, to needy, guilty, unworthy 
creatures. His language will be, What shall I ren- 
der to the Lord for all his benefits ? Bless the Lord, 
O my soid! and all that is within me bless his holy 
name ! Being born from above, he delights in the 
law of God, after the inward man ; and is habitually 
desirous of being more and more conformed to it, 
as it is a transcript of the divine purity, and a reve- 
lation of the divine will. Now he is furnished with 
that generous principle of action, love to God. 
The obedience he now performs, and that which 
God accepts, is — not the service of a mere merce- 
nary, in order to gain a title to life, as a reward for 
his work ; much less of a slave, that is driven to it 
by the goad of terror — but, the obedience of a child, 
or of a spouse ; of one who regards the divine 



> 



200 Of Grace, as it reigns 

commands as coming from a father, or from a hus- 
band. Being dead to the law, he lives to God. 

I said, being dead to the law. This is the case 
of none but those that are poor in spirit, and have 
received the atonement in the blood of Christ; 
those who rely on his work alone, as completely- 
sufficient to procure their acceptance with God, and 
as perfectly satisfying an awakened conscience, re- 
specting that important affair. So the apostle ; Te 
are become dead to the law by the body of Christ— 
We are delivered from the laxv, that being dead 
wherein we were held, — In these remarkable words 
the believer is described as being dead to the law, 
and the law as dead to him. By which are signifi- 
ed, that the law has no more power over a believer 
to exact obedience, as the condition of life ; or to 
threaten vengeance against him, in case of disobe- 
dience ; than a deceased husband has to demand 
obedience from a living wife; or, on account of 
disobedience, to threaten her with punishment — 
That, the real christian, being dead to the law, has 
no more expectation of justification by his own obe- 
dience to it, than a living wife has of assistance 
from a dead husband — And that, as she can have no 
expectation of receiving any benefit from him, he 
being dead ; so she cannot rationally have any fears 
of suffering evil at his hand. 

But though the law, as a covenant, ceases to 
have any demands on them that are in Christ Jesus ; 
yet, as a rule of conduct, and as in the hand of 
Christ, it is of great utility to believers, and to the 
most advanced saint. Nor, thus considered, is it 
possible that it should be deprived of its authority, 
or lose its use. For it is no other than the rule of 
that obedience which the nature of God "and man, 
and the relation subsisting between them, render 



in our Sanctification. 201 

necessary. To imagine the law vacated, in this 
respect, is to suppose that relation to cease, which 
has ever subsisted, and cannot but subsist, between 
the great Sovereign and his dependent creatures, 
who are the subjects of his moral government. 
Nor, thus considered, are its commands burden- 
some, or its yoke galling, to the real christian. He 
approves of it ; he delights in it, after the inward 
man. For, as a friend and a guide, it points out 
the way in which he is to manifest his thankfulness 
to God for all his favours ; and the new disposition 
he received in regeneration, from his Law-fulfiiler, 
inclines him to pay it the most sincere and uninter- 
rupted regards. The obedience he now performs 
is in newness of spirit, and not in the oldness of the 
letter. 

Should any pretenders to holiness, the genuine 
offspring of the ancient Pharisees, object, that by 
faith toe make void the law, our answer is ready — 
God forbid! Tea, rather, zve establish the law, both 
by the doctrine and the principle of faith. By the 
doctrine of faith. Because we teach, that there is 
no salvation for any of the children of men, without 
a perfect fulfilment of all its righteous demands. — 
This, though impossible to a fallen enfeebled crea- 
ture, was punctually performed by Messiah the sure- 
ty ; which, being placed to the account of a believing 
sinner, renders him completely righteous. Thus 
the law, so far from being made void, is honoured 
— is magnified, and that to the highest degree. — 
The obedience performed to the preceptive part of 
the law, by a divine Redeemer ; and the sufferings 
of an incarnate God on the cross, in conformity to 
its penal sanction ; more highly honour it, than all 
the obedience which an absolutely innocent race of 
creatures could ever have yielded ; than all the 
S 



202 Of Grace, as it reigns 

sufferings, which the many millions of the damned 
can endure to eternity. By the principle of faith. 
For as it purifies the heart from an evil conscience, 
through the application of atoning blood ; so it works 
by love — love to God, his people, and his cause, in 
some degree conformable to the law, as the rule of 
righteousness. Hence it is that those who believe, 
are said to be sanctified by that faith which is in 
Jesus. If any one therefore pretend to believe in 
Christ, to love his name, and to enjoy communion 
with him, who does not pay an habitual regard to 
his commands ; he is a liar, and the truth is not in 
him. For our Lord says, If a man love me, he will 
keep rny xvords. He informs us also, that the rea- 
son why any one does not keep his sayings, is be- 
cause he does not love Him, whatever he may profess 
to the contrary. That is no love, which is not pro- 
ductive of obedience, which springs not from love. 
Pretensions to love, without obedience, are glaring 
hypocrisy ; and obedience, without love, is mere 
slavery. 

The great and heavenly blessing of sanctification 
is the fruit of our union with Christ. In virtue of 
that union which subsists between Christ as the 
head, and the church as his mystical body, the cho- 
sen of God become subjects of regenerating grace, 
and are possessed of the Holy Spirit. According 
to those emphatical and instructive words : Without 
me, without vital union with me, similar to that of 
a living branch to a flourishing vine ; ye can do no- 
thing that is truly good and acceptable in the sight 
of God. It is by the Spirit of truth and the word 
of grace, that any sinner is, or can be sanctified. — 
As it is written, Te have purified your souls in obey- 
ing the truth, through the Spirit. Hence we read, 
of the sanctification of the Spirit; of the holiness 



in our SanctificaUon. 203 

of truth; and, of being sanctified by the truth.* — 
By comparing these passages together, it is evident 
that the divine Spirit employs evangelical truth as 
the appointed instrument, in producing that holiness 
in the heart and life of a christian, which is included 
in the blessing, and signified by the term, sanctifica- 
tion. For this reason it is that our great Interces- 
sor prays, Sanctify them through thy truth; thy 
word is truth : and asserts, Te are clean through 
the word which I have spoken unto you.-\ 

The truth of the gospel is that mirror in which 
we behold the gracious designs of God respecting 
us ; the all -sufficiency of Christ, and his finished 
work wrought out for the guilty. Beholding, as in 
a glass, the glory of the Lord ; we are changed into 
the same image, from glory to glory, even as by the 
Spirit of the Lord. — As the countenance of Moses, 
after his familiar converse w r ith Jehovah, shone 
with such dazzling radiance that the chosen tribes 
could not steadily behold it ; so the believer, viewing 
the king of glory in his matchless beauty, derives 
a likeness to the glorious object of his views and 
his love. For, the more frequently he beholds 
him, the more fully he knows his perfections, of 
which his holiness is the ornament. The more he 
knows them, the more ardently he loves them. The 
more he loves them, the more he desires a conform- 
ity to them ; for love aspires after a likeness to the 
beloved. The more he loves the transcendently 
amiable God, the more frequently, attentively, and 
delightfully will he behold him. Thus he obtains, 
by every fresh view, a new feature of Jehovah's 
glorious image.^: Hence it appears, that our ad- 

* 1 Pet. i. 2. 2 Thess. ii. 13. Eph. iv. 24. John xvii. 19. 
t John xvii. 17, and xv. 3. J Witsii Econ. Feed. L. III. 
C. xii. §111. 



204 Of Grace, as it reigns 

varices in true holiness will always keep pace with 
our views of the glory of God in the face of Jesus 
Christ. Or, in other words, that a life of holiness 
to the honour of Christ, as our King and our God ; 
will always bear an exact proportion to a life of 
faith upon him, as our Surety and our Saviour. 

As the word of grace is the proper warrant and 
ground of faith, the more clear our conceptions are 
concerning its truth and certainty, the more firmly 
shall we confide in it : consequently, the fruits of 
holiness will more abundantly adorn our conversa- 
tion. For the gospel brings forth fruit in all them 
that know it in truth : and it is by the exceeding 
great and precious promises contained in it, that we 
are made partakers of a divine nature. Hence the 
gospel is compared, by an infallible author, to a 
mould into which melted metals are cast ; from 
which they receive their form and take their im- 
pression. God be thanked that ye -were the servants 
of sin; but ye have obeyed from the heart that type 
of 'doctrine, into which ye zuere delivered.* As the 
gospel of peace is the doctrine here designed, and 
as it is according to godliness ; so those that receive 
impressions from it, must, in proportion to its 
heavenly influence, have their tempers and conduct 
conformed to the law of God as the rule of righteous- 
ness. Thus the truth becomes effectual, through 
the agency of the Holy Spirit, to produce that pu- 
rity of heart which is the health of the soul ; and 
those good works which are the only ornament of a 
christian profession. 

As all the ordinances of grace are calculated to 

increase our knowledge and love of Christ ; so they 

are adapted to promote the work of sanctification. 

Whether, therefore, they be those of the closet or 

* Ron), vi. 17. So the original reads. 



in our Sanctification. 205 

of the family ; whether public or private ; they 
ought, by all means, to be conscientiously observed, 
by all who profess themselves the disciples of the 
holy Jesus. All that attend upon them in faith, 
shall certainly find them the happy means of pro- 
moting their knowledge of the true God, their 
growth in grace, and their advancement in real ho- 
liness. 

We may now consider the principal motives that 
are used in the book of God, to stir up the minds of 
believers to seek a larger enjoyment of sanctifica- 
tion, and to abound in every good work. These 
motives are various, yet all evangelical. Believers 
are exhorted to obedience, from the consideration 
of their distinguishing characters, as the elect of 
God, and a peculiar people.* — The purchase which 
Christ, has made of his chosen, and the unequalled 
price which he paid for their deliverance, afford a 
charming, a constraining motive, to be holy in all 
manner of conversation. The price with which 
they were bought, being nothing less than the infi- 
nitely precious blood of Jesus, our incarnate God ; 
a remembrance of it should kindle in their hearts 
the most fervent glow of heavenly gratitude, 
and elevate them to a pitch of seraphic devotion ; 
and this more especially, when they reflect on 
that abject slavery and miserable state ^ in which 
they were viewed by the Lord Redeemer, when 
he undertook their cause and gave his very life 
a ransom for them. In the sufferings of Christ 
on the cross, we behold his tenderest compassion to 
perishing souls ; his intense regard to the rights of 
his father's violated law ; and the concern he had 
for the honour of his divine government. Consid- 
erations these, most happily calculated to mortify 
* Col, iii. 12, 13, 14. 1 Pet. ii. 9. 
S2 



266 Of Grace, as it reigns 

our lusts and quicken our graces ; to make us loath 
sin and love the law, as being holy, and just, and good. 
Here we see the tenderest compassion to our pe- 
rishing souls, expressed in a way superior to all the 
power of language ; superior to all finite concep- 
tion. This he expressed — be astonished, ye inha- 
bitants of the heavenly world ! while all the redeem- 
ed of the Lord are transported with holy wonder, 
and filled with adoring gratitude ! — This he ex- 
pressed in tears and cries, in groans and blood. 
Consider him, O believer, loaded with reproaches 
by his enemies, deserted by his friends, and forsa- 
ken even by his God— Consider him in these cir- 
cumstances of unparalleled woe, and see whether 
it will not fire your heart with holy zeal, and arm 
your hands with an heavenly resolution, to crucify 
every lust, to mortify every vile affection. Did 
Hannibal, by the command of his father, swear 
at the altar, to maintain an irreconcilable enmity 
against the Romans ? So should the Christian, 
when standing as it were at the foot of the cross, 
and beholding the sufferings of his dying Saviour, 
swear to maintain a perpetual opposition against 
every lust and every sin. Here he will form his 
firmest resolves, to enter into no alliance, to admit 
of no truce, with those enemies of his soul and 
murderers of his Lord. Such a consideration, set 
home by the blessed Spirit, will be instead of a 
thousand arguments to persuade, instead of a thou- 
sand incentives to prompt, to cheerful obedience. 
So struck was Paul with a view of this astonishing 
love, and the righteous claim which Jesus has to 
every heart, that he accounted a want of love to 
him the highest pitch of ingratitude and wicked- 
ness ; and boldly pronounced the state of such to be 
ursed to the last degree. # 

• 1 Cer. xyi 22-. 



in our Sanctifi cation. HOI 

Here we behold the Redeemer's love to his Fa- 
ther's law, and the- superlative regard that he had to 
the honour of his divine government. For though 
he was determined that the rebels should be saved 
from deserved destruction ; yet, rather than the 
least reflection should ever be cast on the violated 
law, as though its precepts were unreasonable, or 
its penalty cruel ; he Himself would obey, he Him- 
self would bleed. By which procedure he declared, 
in the most emphatical manner, that the law, in its 
precepts, is entirely holy and good ; . and, in its 
penal sanction, perfectly just. And at the same 
time he demonstrated, how justly those who die 
under its curse, are punished with everlasting de- 
struction. Reflect upon this, believer, and see 
whether it will not prove a noble incentive to labour 
and strive after a more perfect conformity to its 
holy precepts, in all your tempers, words, and ac- 
tions ; in all that you are, and in all that you do. 
Then you will see, that as the Lord, out of love to 
your soul and in honour to the law, refused not to 
die the most infamous death for your salvation ; you 
are laid under the strongest obligations to love his 
name, and reverence the law ; to confide in his 
atonement, and imitate his example. 

When the christian considers that his whole per- 
son is the object of redeeming love, and the pur- 
chase of Immanuel's blood ; when he reflects, that 
the end intended by this purchase is, that he should 
serve the Lord without fear in holiness and righteous- 
ness all the days of his life; and that he should live 
to Him who died for him and rose again : beholding 
such a deliverance, by such stupendous means, and 
for such a glorious end; he will exclaim with Ezra,, 
on an infinitely less important occasion ; Seeing that 
thou, our God, hast given us such deliverance as this. 



208 Of Grace, as it reigxn 

should we again break thy commandments? 1 The 
heart that is not moved, by such considerations as 
these, to love the Redeemer and to glorify his name, 
is harder than stone, and colder than ice ; is en- 
tirely destitute of every grateful feeling. — Were 
believers more fully acquainted with the love of a 
dying Saviour, and the infinite efficacy of his atoning 
blood ; their dependence on him would be more 
steady, and their love to him would be more fervent. 
And, were this the case, how patient would they be 
under all their afflictions ; how thankful in all their 
enjoyments ; how ardent in all their devotions ; 
how holy in all their cenversation ; how useful in 
all their behaviour ! Yea, how peaceful, how joy- 
ful, in the prospect of death and a future world \ 
Then would their lives be happy indeed. — The pur- 
chase made by the holy One of God is therefore a 
noble, a constraining motive to holiness of life. 

Their calling is another consideration used to the 
same purpose. As He who hath called you is holy y 
so be ye holy in all manner of conversation. The 
christian should often meditate on the nature and 
excellence of his high, holy, heavenly calling. Being 
called by grace, he is translated out of darkness into 
marvellous light ; andfrom under the power of dark' 
ness, into the kingdom of God's dear Son, Out of 
a state of wrath, and of alienation from God, he is 
brought into a state of peace, and of communion 
with him. Now, the very end of his calling is, that 
he might be holy ; that he might show forth the 
praises of his infinite Benefactor here below, and 
finally attain his glory in the upper world. — How 
great the blessing itself! How gracious, how glorious 
the design of God in bestowing it! The remem- 
brance of this must necessarily have a tendency to 
holiness, in every heart that is in the least acquaint- 
ed with it. 



in our Sanctificatioiu 209 

The mercies of God in general, and more parti- 
cularly that special mercy manifested in the free 
pardon of all their sins, and the everlasting justifi- 
cation of their persons, constitute the noblest at- 
tractive of the heart.* — An attractive of sovereign 
efficacy, to draw forth all the powers of their souls, 
in a way of cheerful obedience to the ever-merciful 
God. That forgiveness which is xvith our Sovereign, 
and the manifestation of it ; far from being an in- 
centive to vice, causes them to fear and reverence, 
to love and adore him. — The state of believers, as 
not being under the lazv, is considered and improved 
to the same excellent purpose. Sin shall not have 
dominion over you. On what is this positive asser- 
tion grounded ? Is it because they are bound to obe- 
dience, on pain of incurring the curse of a righteous 
law ; or, on the dreadful peril of suffering eternal 
ruin ? Far from it. The reason assigned, which 
ought ever to be remembered, is; For ye are not 
under the laxu, but under grace.-\ Here grace is 
described as having dominion. Here grace reigns. 
This consideration the apostle applies, as a power- 
ful motive to holy obedience. 

The filial relation in which believers stand to God, 
and their hope of life eternal, constitute another 
motive to answer the same important end.:): The in- 
spired writers frequently take notice of that sub- 
lime relation to remind them of the dignity and 
privileges attending it, aqd to promote a suitable 
conduct. And, surely, the children of God should 
act from nobler principles, and have more elevated 
views, than the slaves of sensuality and the servants 
of sin. A consideration of their heavenly birth, 
their honourable character, and infinite inheritance, 
must animate them to walk as becomes the citizens 

*Rom.»i.l. J Rom. vi. 14. JEph.y. I. Phil. ii. 15. 



210 Qf Grace, as it reigns 

of the New-Jerusalem, and the expectants of an 
eternal crown. — The indwelling of the Holy Spirit, 
together with the safety and comfort of believers, 
which in various respects arise from it ; are con- 
sidered and urged for their advancement in holi- 
ness.* For the absolute necessity of his abiding 
presence with the people of God, is no small in- 
ducement not to grieve the sacred inhabitant, by a 
loose and careless conversation. 

The promises, which are all yea and amen in 
Christ Jesus ; those exceeding great and precious 
promises, which relate both to this world and that 
which is to come ; are improved, as a further mo- 
tive, to induce the children of God to press forward 
after all holiness of heart and life.f The apostle 
Peter, as before observed, considering their tendency 
and design scruples not to affirm, that it is by them; 
by their influence on the soul, that we are made par- 
takers of a divine nature.\ These glorious pro- 
mises are great, as the heart of man can conceive ; 
great, as Jehovah himself can make. 

The consideration of those chastisements with 
which the Lord, as a father, corrects his children, 
when remiss in their duty and negligent in the prac- 
tice of good works ; is another motive to stir them 
up to follow after holiness, and to make them watch- 
ful against the incursions of temptation. § I said, 
with which the Lord as a father chastises; not 
punishes. For it is the property and business of a 
tender father to correct his children, when disobe- 
dient ; but of a Judge and of an executioner, to 
pronounce a person worthy of punishment and to 
inflict it, which, in the proper sense- of punishment, 
makes no part of the divine conduct toward the 

* I Cor. iii. 16, 17. Eph. iv. 30. f 2 Pet. i. 4. 2 Cor. vii. t 
| 2 Pet. i. 4. § Ps. lxxxix. 30, 31, 32. 



m 

To 



in our Sanctification. 211 

heirs of glory. When their heavenly Father chas- 
tises them, it is not merely to demonstrate his own 
sovereignty, but to correct for faults committed ; 
and that, not in wrath, but in love. Yea, he does 
it because he loves them, in order to make them 
partakers of his holiness, and that they may not be 
condemned with the world.* This being the design 
of God in chastising his people, and the severest 
chastisements being a fruit of his paternal care ; 
though the means be grievous, yet they are saluta- 
ry, and the end is glorious. Correct them he will, 
but not disinherit them. He will make them smart 
for their folly, but he will not abandon them to 
ruin. According to that declaration ; If his chil- 
dren forsake my law, and walk not in my judg- 
ments ; if they break my statutes, and keep not my 
commandments ; then will I visit their transgres- 
sions with a rod, and their iniquity with stripes. 
Nevertheless, my loving kindness will I not utterly 
take from him, nor suffer my faithfulness to fail.\ 
As the Lord corrects his children, when disobedi- 
ent ; so he reveals more of his love to them, when 
they walk steadily in the paths of duty. Such as 
maintain the closest communion with him, and 
ost punctually obey his commands, have reason 
to expect richer manifestations of his love ; to live 
more under the smiles of his countenance ; and, 
consequently, to be more joyful in their pilgrimage 
here on earth, having larger foretastes of future 
glory. While those of his people that backslide 
more frequently, and are not so careful to perform 
his will ; come oftener under his correcting hand, 
and their comfortable communion with him is more 
interrupted. 

* Heb. xii. 5—11. 1 Cor. xl, 32. f Psal. Ixxxix. 30, 

31, 32, 33. 



212 Of Grace, as it reigns 

This motive, it must be confessed, is of a less g^ 
nerous kind than those before mentioned. Not- 
withstanding, in the present imperfect state, it has 
its use. Nor is it destitute of holy love. For 
though the redeemed of the Lord fear the frowns 
of their Father's face, and the lashes of his correct- 
ing rod ; yet they do not live under the slavish ap- 
prehensions of eternal wrath, nor are they kept in 
the way of duty, by the tormenting fears of that 
awful punishment. Though they may justly expect 
more copious manifestations of their Father's love, 
when they walk in obedience to him ; yet they do 
not obey to obtain life, or to gain a right of inheri- 
tance. No, they are already heirs. They are not 
only servants, but sons ; and are possessed of a filial 
affection for him who has begotten them to a lively 
hope. — Though the motive therefore be not so free, 
and pure, and noble, as those before mentioned, 
which are taken from blessings already conferred ; 
yet it savours of love to God, and has a regard to 
his glory. The obedience performed under its in- 
fluence, is of a different kind from all the duties of 
the most zealous moralist, that is unacquainted with 
salvation by grace. It must, however, be granted, 
that the more pure our views are to the glory of 
God, the more perfect is our obedience, and the 
more acceptable in the sight of our heavenly Father. 
Yet, far be it that we should indulge the thought of 
our duties, when performed to the utmost of our 
ability, being accepted of God for their own sake! 
The acceptance with which they meet at the hand 
of God, is not because they are perfect, or we wor- 
thy ; but in consequence of our union with Christ, 
and the justification of our persons in him. These 
duties, being the fruits of holiness, are produced in 
yirtue of our union with Him; are considered as 



in our Sanctif cation. 213 

evidences of that union, and accepted through Him 
as our great high priest in the heavenly sanctuary — - 
Accepted, not to the justification of our persons, 
but as a testimony of our love and gratitude, and of 
our concern for the glory of God. 

That these are all the motives to obedience, with 
which the scriptures furnish believers, and which 
they are bound to keep in their view, I am far from 
supposing ; but they, I conceive, are some of the 
principal. If, therefore, these have their proper 
influence upon them, they will be neither idle, nor 
unfruitful, in the knoxvledge of our Lord jfesus Christ. 

It is evident, from the foregoing paragraphs, 
that sanctification is an important part of that sal- 
vation and blessedness, which are promised to the 
people of God, and provided for them. Let the 
reader, therefore, be careful to look upon it, and 
seek after it, under its true character. Be diligent 
in the pursuit of holiness, not as the condition of 
your justification ; but as the brightest ornament of 
a rational nature, as the image of the blessed God, 
and as that by which you bring the highest honour 
to his name. In this the perfection of your intel- 
lectual powers consists, and everlasting glory is its 
genuine result. The children of God should al- 
ways remember, that though holiness and good 
works give them no title to life ; for that is the pre- 
rogative royal of divine grace, through the Media- 
tor's work ; yet an higher, and still higher degree 
of holiness, is to be sought with all assiduity. It 
being their proper business, as well as their great 
blessing, while they walk in Christ the way ; to evi- 
dence, by holiness and good works, that they are in 
him, and so free from all condemnation. 

It also appears, that as no obedience is acceptable 
to God, except it proceed from a principle of love 
T 



214 Of Grace, as it reigns 

to his name, and be performed with a view to his 
glory ; and as no man is possessed of that heavenly 
principle, or capable of acting for that exalted end, 
but the true believer, or the justified person : so it 
must be very preposterous, and entirely unavailing, 
to exhort sinners to do this or the other good work, 
in order to gain an interest in Christ ; or as prepa- 
ratory to justification by him. For an interest in 
Christ, is not acquired by the sinner, but freely be- 
stowed of God; and is a primary fruit of eternal, 
distinguishing love. Nor are the best works of an 
unbeliever, any other than splendid faults ; neither 
spiritually good in themselves, nor acceptable to 
Him that searches the heart. Till we receive the 
atonement which is by Christ, and that forgiveness 
which is with Jehovah ; all our duties arise from a 
slavish principle, and are directed to a selfish end. 

< Without this, all that you do,' says Dr. Owen, 
t however it may please your minds, or ease your 

< consciences, is not at all accepted with God — You 
<• run, it may be, earnestly ; but you run out of the 
<• way : you strive, but not lawfully, and shall never 

< receive the crown — True gospel obedience is the 

< fruit of the faith of forgiveness. Whatever you 

< do without it, is but a building without a founda- 

< tion j a castle in the air. You may see the order 

< of gospel obedience, Eph. ii. 7 — 10. The foun- 
<■ dation must be laid in grace ; riches of grace by 
c Christ, in the free pardon and forgiveness of sin. 
c From hence must the works of obedience proceed 
c if you would have them to be of God's appoint- 
* ment, or find acceptance with him.'* 

Hence it is evident, that as it is the gospel of 
reigning grace, under the agency of the divine Spi- 
rit, which produces true holiness in the heart, and 

* On the hundred and Thirtieth Psalm, p. 266, 267. 



hi cur Sanctif cation. 215 

furnishes the christian with such excellent motives 
to abound in obedience ; this glorious truth is ab- 
solutely necessary to reform the world — Necessary 
to be known, experimentally known, that we may 
please God, or answer any valuable purposes in a 
holy conversation. For the gospel only can furnish 
us with such principles and motives to obedience, 
as will cause us to take delight in it. When we 
know the truth, as it is in Jesus ; then, and not till 
then, the xvays of wisdom will be xvays of pleasant- 
ness. Then faith will work by love to God and our 
neighbour. 

Be it your concern, believer, to keep in view the 
many inducements to holiness, with which the book 
of God abounds and urges upon you. Always con- 
sidering it as your indispensable duty and proper 
business, to glorify God by an holy, heavenly, use- 
ful conversation. Remember, you are not your oivn : 
you are bought with a price : your whole person is 
the Lord's. As nothing is a more powerful persua- 
sive to holiness, than a consideration of the love of 
Christ and the glory of God, that are manifested in 
the atonement made on the cross ; let that be the 
subject of your frequent meditation. For the cross 
and the work finished upon it, exhibit the brightest 
view of the divine perfections. Endeavour, then, 
to obtain clearer views of Jehovah's glory, and of 
your reconciliation to him by Jesus Christ ; and you 
will have a greater abhorrence of all sin, aad be 
more abased in your own eyes. Contemplate the 
bitter sufferings which Jesus underwent, not only 
for your good, but in your stead ; and you will be 
pained at the heart on account of your past trans- 
gressions and present corruptions.* The more you 
become acquainted with that divine .philanthropy 
* Zeck xii. 10* 



216 The Necessity and Usefulness 

which was manifested in the redemption of your 
soul from the pit of destruction ; the more will it 
constrain you to love, to adore, and to glorify the 
Lord redeemer.* For as the love of God, manifes- 
ted in Christ, proclaimed in the gospel, and experi- 
enced by faith, is that which first fixes our affections 
on him ; so the more we view it, the more will our 
love be heightened. And as love to God is the only 
principle of true obedience, the more it is heighten- 
ed, the more will it influence our minds and conduct 
in all respects. Thus grace, that very grace which 
provided, reveals and applies the blessings of sal- 
vation, is the master which teaches, is the motive 
which induces, and the sovereign which sweetly 
constrains a believer to deny himself, and to walk 
in the wavs of holiness.! 



CHAP. IX. 

Concerning the Necessity and Usefulness of Holi- 
ness , and of Good Works, 

XlAVIXG considered the nature of sanctifica- 
tion ; the character and state of those happy souls 
who enjoy the blessings ; the way in which they 
come to possess it ; and the many cogent motives to 
eng-^ge believers in the pursuit of holiness, and in 
the practice of true virtue; I shall now proceed 
to show the necessity of holiness, and the various 
important purposes which are answered by the per- 
formance of good works. 

Love to God, being by regeneration implanted 
in the heart of a sinner, he is fitted for spiritual com* 
*2Cor. v. 14. f Tit ii. 11, 12, 



of Holiness and good Works. Sir 

snunion with the great Object of all religious wor- 
ship, in his ordinances, and with his people in the 
church below ; and for a more perfect communion 
with Him in the world of glory. In this fellowship 
with the Father, and with his Son Jesus Christ, with 
which believers are indulged in the" present state; 
and in that more intimate fellowship with God, en- 
joyed by the spirits of the just made perfect above, 
true happiness, both in time and in eternity, consists. 
But the unsanctified soul is absolutely incapable of 
such refined pleasures. There must be a spiritual 
discernment, and a heavenly taste, before things of 
this kind can be either enjoyed or desired. For 
while a man continues in his natural state, at enmity 
with God and in love with sin ; he neither has, nor 
can have any real pleasure in approaching his Ma- 
ker. Two cannot walk together except they be 
agreed. Hence it is that our Lord says ; Except a 
man be bom again, he cannot see the kingdom of 
God, With whom the apostle agrees, when he as^ 
serts, Without holiness no man shall see the Lord. 

That holiness which the scripture so expressly 
requires in order to the enjoyment of God, is pos- 
sessed by every one that is born from above, and in 
a justified state. Love to God being the grand 
principle of holiness, and the source of all accepta- 
ble obedience ; none can enjoy it and not be possess- 
ed, in some degree, of real holiness. Nay we may 
venture to assert, that whoever loves the infinitely 
Amiable, is possessed of all that holiness, in the 
principle, that shall at any time flourish and adorn 
his future conversation, or that shall shine in him to 
all eternity. Such an one therefore, must not only 
have a title to heaven, but also be in a state of pre- 
paration for it. 

Some professors, who espouse the notion of sin- 
T 2. 



218 The Necessity and Usefulness 

less perfection, and look upon themselves as un- 
common friends to the interests of holiness ; talk, 
indeed, of persons being in a regenerate and justi- 
fied state, while they are yet unsanctified. Conse-. 
quently, quite incapable of having communion with 
God, in his ordinances here ; entirely unfit for the 
sublime enjoyments of the heavenly world hereafter^ 
and therefore, if they leave the present state in such 
a situation, everlasting misery must be their portion. 
But as the doctrine of sinless perfection in this life, 
is a bold opposition to the testimony of God, and 
contrary to all christian experience ; so this imagi- 
nation is equally false and uncomfortable. For, 
either they mean the same things by the terms, re- 
generate and justified, which the scripture does, 
or they do not. If not, what they say is nothing at 
all to the purpose ; and therefore unworthy of a 
moment's regard, whatever may be their meaning. 
But if, by these expressions, they intend the same 
things which the Holy Spirit does, in the volume of 
infallibility ; then it is evident, from the tenour of 
divine revelation, that they labour under a great 
mistake. For what is intended by the justification 
of a sinner, but that the eternal Judge pronounces 
him righteous according to law, and freed from every 
charge ? What is implied in the regeneration of a 
sinner, but a communication of spiritual life, and the. 
restoration of the image of God in man I Now is it 
possible that a person should be regenerated and 
justified; that he should stand clear in the eye of 
the law, and be viewed by omniscience as po'ssessed 
of spiritual life, and as bearing his Maker's image ; 
"while he is yet unsanctified, and quite unfit for glo- 
ry ? There is no such flaw in the blessing of justifi- 
cation, nor any such imperfection in the state of a, 
regenerate person, as to leave him at such a distance 



Of Holiness and good Works v 21 £ 

from the eternal inheritance. We are not, in order 
of time, first renewed by the Spirit of truth, and jus- 
tified by an imputed righteousness, in virtue of 
which we are entitled to glory ; while yet we remain 
entirely destitute of holiness, or a capacity of enjoy- 
ing eternal bliss, for which we must labour and strive 
in hope to attain it at some future period. For, be- 
ing freed from the curse, and entitled to blessedness, 
we are the members of Christ; in a new state, and 
live a new life — Possessed both of a right to glory, 
and of a preparation for it ; at the same time, though 
not by the same means. 

As holiness of heart is absolutely necessary to 
communion with God, and to the enjoyment of him ; 
so holiness of conduct, or an external conformity 
to the divine revealed will, is highly useful, and 
answers various important purposes in the christian 
life ; the principal of which I would now consider. 
— By obedience to the commands of God, we evi- 
dence the sincerity of our holy profession. By this 
our faith is declared genuine before men ; who have 
no other way to conclude that it is unfeigned, but 
by our works. Whoever pretends to believe in 
Jesus, and is not habitually careful to perform good 
works ; his faith is worthless, barren, dead — By a 
good conversation, in which our light shines before 
men ; we edify our brethren, silence opposers, and 
preserve the gospel from those reproaches which 
would otherwise be cast upon it, as if it were a li- 
centious doctrine. An exemplary conduct in chris- 
tian professors, has often been owned of God and 
made happily useful, by convincing the ignorant, 
and by removing their prejudices against the truth ; 
so as to make them impartial inquirers after it, and 
frequently of winning them over to an approbation 
of it. — By wajking in the paths of duty, we express 



S20 The Necessity and Usefubiess 

our gratitude to God for his benefits, and also glo- 
rify his holy name ; which is the great end of all 
obedience. 

The works of faith and labours of love which 
believers perform, will be remembered by Jesus 
the Judge, at the last and great day of accounts : 
those especially that are done to the poor, despised 
members of Christ, and for his sake. These will 
be mentioned, at that awful time^ as fruits and evi- 
dences of their union with Christ, and of their love 
to him. They will distinguish real christians from 
©pen profligates and mere formalists ; from all that 
were punctual in the performance of a round of du- 
ties, that cost them nothing ; which raised their 
character among men, and exposed them to no 
shame, nor suffering ; but exceedingly backward to 
part with their unrighteous Mammon for the sup- 
port of the cause of God, or to assist the poor and 
the persecuted members of Christ. — These are the 
principal of those necessary uses, for which good 
works are to be maintained. 

It is, notwithstanding, carefully to be observed ; 
That neither our external obedience, nor inherent 
holiness, constitutes any part of that righteousness 
by which we are justified. Neither the one nor 
the other, is either the cause, or the condition, of 
©ur acceptance with God. For, as before observ- 
ed, that righteousness by which we are justified, 
must be absolutely perfect. But our personal obe- 
dience is greatly defective, even in the best of men 
and in their most advanced state, while in the pre- 
sent life. So that if God were to enter into judg- 
ment with us, on the ground of our own holiness 
or duties, none of us could stand in the awful trial. 
Our holiest dispositions would be found far short 
of that perfection which the law requires j and our 



of Holiness and good tFor&s. 22 i 

best duties could not answer for themselves, much 
less atone for our transgressions. All our righteous- 
ness are asflthy rags ; and we have need of a high 
priest to bear the iniquity of our holy things. For 
who among mortals dare say to the omniscient God ; 

* Search and try this, or the other duty, performed 

* by me ; thou shalt not, on the strictest examina- 

* tion, find any defilement cleaving to it, nor any 

* sinful defect attending it?' Who dare add ; \ I 
4 am willing to risk my soul's eternal salvation on 
1 its absolute perfection, after such an exact scrutiny 

* made V The boldest heart must very much trem- 
ble at such a thought ; nor dare the most upright 
make the solemn appeal, or venture his immortal all 
on such a foundation. 

Hence the great teacher of the Gentiles, who 
was a most eminent saint, notwithstanding all his 
extraordinary gifts, his beneficent labours, exem- 
plary conduct, and painful sufferings, for the cause 
of truth and the honour of his divine master ; ut- 
terly disclaimed all pretensions to personal worthi- 
ness. For, when taking a prospect of the awful 
tribunal, he earnestly desired to be found in Christ ; 
not having his ozvn righteousness, zvhich zuas of the 
law, consisting in his own holiness and righteous 
deeds ; but that zvhich is through the faith of Christ, 
even the righteousness zvhich is of God by faith. 
This obedience, and this only, can support our hope 
and comfort our hearts, when we think of standing 
before him who is a consuming fire. That righteous- 
ness which was wrought out before we had abeing, 
is the only ground of a full discharge before our 
final judge ; and, being so, it is the source of all 
our comfort and all our joy, as to that grand affair. 
If any person therefore solicitously inquire, How 
shall I appear before my Maker \ the answer is, In 



222 The Necessity and Usefulness 

the obedience of Christ, which is perfect in itself, 
and entirely free for the guilty. But if the inquiry 
be, How shall I express my thankfulness to God 
for his benefits, and glorify his name ? then the 
answer evidently is, By living in conformity to his 
revealed will ; and by devoting yourself, all that 
you are, and all that you have, to his honour and 
service. Thus provision is made, in the covenant 
of grace, for the believer's peace and joy, by a di- 
rect view of the finished work of Christ ; and for 
the exercise of every virtue, the performance of 
every duty, whether it be religious, or moral ; and 
all for the noblest end, even the glory of God. 

Hence it is manifest, that though our good works 
are of no consideration at all, in the article of Jus- 
tification, or in obtaining a title to life ; yet, on many 
other accounts, they are highly necessary ; and it 
is an affair of the last importance, to be rightly ac- 
quainted with the proper uses of good works. Other- 
wise, we shall inevitably run into one of those op- 
posite and fatal extremes, Arminian legality, or 
Antinomian licentiousness. The former will wound 
our peace, infringe on the honours of grace, and 
exalt self. The latter will turn the grace of God 
into wantonness, harden the conscience, and render 
us worse than infidels avowed. We should there- 
fore be exceedingly careful rightly to distinguish, 
between the foundation of our acceptance with God, 
and that super-structure of practical godliness which 
must be raised upon it. 

Let us once more hear the judicious Dr. Owen^ 
Speaking to this point he says ; fc Our foundation in 

* dealing with God, is Christ alone ; mere grace 

* and pardon in him. Our building is in and by ho- 

• liness and obedience, as the fruits of that faith by 

• which we have received the atonement. And great 



of Holiness and good Works* 223 

mistakes there are in this matter, which bring 
great entanglements on the souls of men. Some 
are all their days laying of the foundation, and 
are never able to build upon it to any comfort to 
themselves, or usefulness to others. And the rea- 
son is, because they will be mixing with the foun- 
dation, stones that are fit only for the following 
building. They will be bringing their obedience, 
duties, mortification of sin, and the like, unto the 
foundation. These are precious stones to build 
with, but unmeet to be first laid to bear upon them 
the whole weight of the building. The foundation 
is to be laid, as was said, in mere grace, mercy, 
pardon in the blood of Christ. This the soul is 
to accept of, and to rest in, merely as it is graces 
without the consideration of any thing in itself, 
but that it is sinful and obnoxious unto ruin. This 
it finds a difficulty in, and would gladly have some- 
thing of its own to mix with it : it cannot tell how 
to fix these foundation-stones, without some ce- 
ment of its own endeavours and duty. And be- 
cause these things will not mix, they spend a fruit- 
less labour about it all their days — But if the foun- 
dation be of grace, it is not at all of works ; for 
otherwise grace is no more grace. If any thing 
of our own be mixed with grace in this matter, it 
utterly destroys the nature of grace, which if it 
be not alone, it is not at all. 

' But doth not this tend to licentiousness ? Doth 
not this render obedience, holiness, duties, morti- 
fication of sin, and good works, needless ? God 
forbid ! Yea, this is the only way to order them 
aright unto the glory of God. Have we nothing 
to do but to lay the foundation ? Yes, all our 
days we are to build upon it, when it is surely 
and firmly laid. And these are the means and 



224 The Necessity and Usefulness 

1 ways of our edification. This then is the soul to 
4 do, who would come to peace and settlement. 
4 Let it let go all former endeavours, if it had been 

* engaged in any of that kind. And let it alone re- 
4 ceive, admit of, and adhere to mere grace, mercy 

* and pardon with a full sense that in itself it hath * 
' nothing for which it should have an interest in 

4 them * but that all is of mere grace through 

* Jesus Christ — Other foundation, can no man lay 
4 Depart not hence until this work be well over. 

* Surcease not an earnest endeavour with your own 
4 hearts, to acquiesce in this righteousness of God, 

* and to bring your souls into a comfortable persua- 
4 sion that God, for Christ's sake, hath freely for- 
4 given you all your sins. Stir not hence until this 
4 be effected. If you have been engaged in any 
4 other way ; that is, to seek for the pardon of sin 
4 by some endeavou rs of your o wn : it is not unlikely 
4 but that you are filled with the fruit of your own 
4 doings : that is, that you go on with all kinds of 
4 uncertainties, and without any kind of constant 
4 .peace. Return then again hither. Bring this 
4 foundation work to a blessed issue in the blood 
4 of Christ ; and when that is done, up and be 
4 doing.' # 

It is greatly to be feared, that the distinction so 
judiciously pointed out in the preceding quotation, 
is but little known or considered, even by many 
who are earnestly concerned in a religious profes- 
sion, and it is undeniably plain, that there are great 
numbers denominated christians, who, as they 
know nothing in reality concerning Christ ; so, in 
theu" conduct, they are more like incarnate devils 
fcnan real saints. — Nor are there a few that perform 
a round of duties very exactly, and have an high 
* On the Hundred and Thirtieth Psalm, p. 307, SOd. 



of Holiness and good Works* 225 

opinion of their own religious profession ; who, 
notwithstanding, are far from possessing that holi- 
ness, and from performing those good works, which 
are essential to the christian character. View them 
in their places of public worship, and in the per- 
formance of devotional duties ; they assume a se- 
rious air, as though they were greatly concerned 
about their everlasting welfare. See them in their 
families and in the common concerns of life, there 
they are full of levity ; unsavoury and loose in their 
conversation. Some of these pretenders to Chris- 
tianity will also attend that seminary of vice and 
profaneness, the playhouse, and other amusements 
of this licentious age, as far as their circumstances 
will permit. You may see them vain and extrava- 
gant in dress and show, while their pious neighbours 
of the same religious community, with all their 
industry, are hardly able to acquire decent clothing : 
yet these children of carnal pleasure, either do not 
at all regard their distress, or content themselves 
with saying, Be ye warmed. They will be lavish at 
their own tables, while the poor among the people 
of God are almost starving by their side : yet such 
is their love to Christ and his members, that they 
will think it an instance of great condescension if 
they vouchsafe to visit them and say, Be ye filled. 
If these pretenders to piety be naturally of a 
more grave and serious disposition, view them in 
their trade and business ; there you will find them 
covetous, griping, and oppressive ; making it their 
chief design to lay up fortunes for their dependents, 
"'and to raise their families in the world. These, 
like their forefathers, for a pretence, make long 
prayers; even when, by usury, extortion, and 
oppression, they devour xvidozus'' houses, and grind 
the Jaces of the pTor. They lay up that in their 



226 The Necessity and Usefulness^ 

coffers, which of right belongs to the needy who 
labour under them j the rust of which shall be a 
swift witness against them another day, and shall 
eat their flesh as it were fire. Is not the church 
defiled, and is not the gospel dishonoured, by such 
sanctimonious wretches as these ? — Such persons, 
whether more light in their disposition and con- 
duct, or more grave in their temper and behaviour, 
are alike the children of the devil and the slaves of 
sin ; are on a level, in the sight of God, with the 
most profane. As to the covetous, those votaries 
of Mammon, whatever dislike they may have to 
their associates, they stand ranked in the book of 
God with extortioners and thieves, with drunkards 
and adulterers. Nay, they are branded with the 
most detestable character of idolaters. 

The sin of -eovetousness is, I fear, greatly mis- 
understood, and much overlooked by many profes- 
sors. Were it not, the remark would not be so 
often made ; fc Such a person is a good christian, but 
1 a covetous man.' Whereas it might with as much 
propriety be said ; ' Such a woman is a virtuous 
4 lady, but an infamous prostitute.' For the latter 
is not more contrary to sound sense, than the form- 
er is to the positive declarations of God, recorded 
in scripture. When we hear people in common 
talk about covetousness, we are tempted to look 
upon it as a merely trifling fault. But, when we 
open the volume of heaven, we find it pronounced 
idolatry, and considered as a capital crime ; while 
Jehovah denounces damnation against the wretch 
that is guilty of it. # 

In* what then does this aggravated sin consist ? I 
answer, Covetousness, in the language of inspiration, 
is the desire of having more ; the desire of obtain- 

* 1 Cor. vi. 9, 10. Eph. v. 5. Col. iii. 5. Psal. x. 3. 



of Holiness and good Works. 227 

ing, or of increasing in wealth. Whoever therefore 
is habitually desirous of riches, is, in the estimate 
of heaven, a covetous man ; whatever his station in 
life, or profession of religion may be. The lan- 
guage of a covetous heart is that of the horseleech's 
daughters, Give, give. The covetous man is al- 
ways desirous of more, whether he have little or 
much : and, if a professor, he will always find 
some pretence to hide the iniquity of his idolatrous 
heart. But, however such a professor may cover 
his crime under plausible pretences of any kind ; 
or however safe he may imagine himself, as being 
a member of some visible church, and free from 
her censure ; the time is coming when the mask 
shall he stripped off, and then it shall be fully known 
where his affections have been, and what God he 
hath served. Then it shall plainly appear, whether 
Jehovah, or Mammon, swayed his affections and 
ruled in his heart. — Perhaps there are few sins for 
the practice of which so many excuses are made 
and plausible pretences urged, as that of covetous- 
ness, or a love of the world : consequently, there 
are few sins against which professors have greater 
occasion to watch. It was not, therefore, without 
the greatest reason, that our Lord gave that solemn 
caution to all his followers ; Take heed, and beware 

g/'cOVETOUSNESS.* 

* Luke xii. 15. None will suppose, from what is here as- 
serted, that I mean to encourage idleness, or extravagance. 
No ; far be it ! Those who, through indolence, pride, or pro- 
digality, waste their substance and fail in the world, can hard- 
ly be too severely censured. They not only impoverish them- 
selves, but injure their neighbours ; are the pests of society, 
and public robbers. 

The reader, I presume, will not be displeased, if I present 
him with a quotation on this subject, from my worthy and 
honoured friend, Mr. Henry Venn. — * It is remarkable,' says 
he, \ that the coyetousnegs against which we are so earnestly 



228 The Necessity and Usefulness 

We may, therefore, conclude, that though the 
absolute freeness of Christ, as exhibited in the gos- 
pel to the worst of sinners, must be maintained 

* warned in God's word, is not of the scandalous kind ; but such 
< as may govern the heart of a man, who is esteemed very vir- 

* tuous and excellent by the world. In the tenth Psalm the cc- 

* i-etous, whom the Lord is there said to abhor, are the very 
f persons of whom the wicked speak well ; which could never 

* be the case, did their love of money make them either villin- 
4 ous in their practice, or miserably penurious in their temper ; 

* for men of this stamp none commend. The same thing is ob- 

* servable in that solemn caution given by our Redeemer ; Take 
' heed and beware of covetousness. By which it is evident He 

* meant no more, than a rooted persuasion that the comfort of 

* life consists in abundance, and desiring, from such a persua- 

* sion, to be rich : this was the covetousness our Lord con- 

* demns. And, that his admonition might sink the deeper, he 

* represents the workings of that avarice which he condemns, 

* in a case which passes every day before our eyes. It is this : 
«'A man grows rich in his business, not through fraud and ex- 

* tortion, but by the blessing of God upon his labour and skill. 

* As is usual, he is highly delighted with his success ; he ex- 

* ults in the prospect of being master, in a few years, of an, 
€ independent fortune. In the mean time, he is determined to 

* be frugal and diligent, till he takes his final leave of business, 

* to enjoy all the sweets of ease and splendour. Luke xii. 19. 

* Now, where are the people, governed by the common max- 

* ims and principles of human nature, who see any thing the 
« least to blame in this man's sentiment or conduct ? Who do 

* not applaud and imitate it themselves ? Yet this very man our 
« Lord sets before our eyes, as the picture of one engrossed by 
« a covetous desire of the things of this world. This very man 

* he represents as summoned, in the midst of all his golden 
1 hopes, to appear a most guilty criminal at the bar of his de- 

* spised Maker. Lo ! this is the man whom our Lord exposes, 

* as a miserable wretch for all others to take warning by, and 

* resist covetousness. So, such a fool and such a sinner as this 

* is he that layeth up treasure for himself; that is, every earthly 

* minded man, who seeks after wealth, as if it was the foun- 

* dation of happiness ; and is not rich towards God ; rich in faith, 

* hope and holiness. Luke xii. 21. 

« Paul, in perfect harmony with his Lord, forbids the desire 

* of wealth as a criminal effect of avarice. Let your conversation 

* be without covetousness, and be content with such things as ye 



of Holiness and good Works. 229 

with confidence ; yet we are bound to affirm, with 
equal assurance, That he who pretends to faith in 
Jesus, and does not habitually live under the benign 
influence of love to God, and of love to his brother 
for the truttis sake ; and that he who does not ma- 
nifest this heavenly affection by a suitable conduct, 
has no claim to the christian character. 

' have : for Re hath said, I will never leave thee, nor forsake thee, 
' Heb. xiii. 5. And where, instead of this self-denied temper, 
*a desire of increasing wealth is cherished, there, snares, de- 

* filement, and ruin, are declared to be the certain consequences. 
G For they that will (the original signifies the simple de- 

* sire) be rich, fall into temptation and a snare, and into nnany 
*' foolish and hurtful lusts, which drown men in destruction and per - 

* dition. For the love of 'money is the root of all evil : which while 
e some -have coveted after, they have erred from the faith, and 
.' pierced themselves through with many sorrows. 1 Tim. vi. 9, 10,— 
» If it should be said, Do you mean then to affirm, that it is 

* wrong for any man to arise to a state of great wealth ? The 
' scripture, I answer, condemns only the desire of riches and 
'the passion for them, as defiling and sinful. Therefore, if 
c whilst your whole heart is given to God, he is pleased to pros- 
*" per whatever you take in hand, and give you an abundant in- 
' crease ; then your wealth is evidently as much the gift of God, 
' as if it came to you by legacy or inheritance. It is God's own 
.' act and deed to call you up, who was content to sit down in 
' a low place, to an higher point of view, and to intrust you 
f with more talents, to improve them for his glory. Mow the 
•' difference between possessing wealth, thus put into your 

* hands, and desiring to grow rich, is as great as that between a 
' worthless, ambitious intruder into a place of honour, seeking 
' nothing but his own base interest ; and a man sought out for 

* his worth and invested with the same office, for the public 
« good. And those Who can see no material, no necessary dis- 

* tinction in the two cases, are already blinded by the love of 
<: money.' Complete Duty of Man, p. 289, 390, 391, 392, 28 
Edit. 



-30 Of Grace, as it reigns 



CHAP. X. 



Vf Grace, as it reigns in the Perseverance of the 
Saints to eternal Glory. 

IT appears, from the preceding chapters, that the 
state of believers, whether considered as relative, 
or as real, in their justification, adoption, and sane- 
tification, is highly exalted ; and that the privileges 
attending it are of incomparable excellence, and of 
infinite worth. In each of these particulars it has 
also been proved that grace reigns ; that the exceed- 
ing riches of grace are manifested. 

The believer, notwithstanding, who knows him- 
self, will be ready to inquire with great solicitude ; 

* How shall I persevere in this happy state ? By 

* what means shall I attain the desired end ? What 

* provision has the Lord made, that, after all, I shall 

* not come short of the expected bliss r Grace, I 

* thankfully acknowledge, has done great things 

* for me ; to reigning grace I own myself unspeak- 

* ably obliged. But if grace, as a sovereign, do 

* not still exert her power, I not only possibly may, 

* but certainly shall finally miscarry.' — Thus will 
every christian conclude, when he considers the 
number and power, the malice and subtilitj^, of 
his inveterate spiritual enemies, compared with his 
own inherent strength to resist them. For the 
world, the flesh, and the devil are combined against 
him. These, in their several ways, assault his peace 
and seek his ruin. These attempt, in various forms, 
to cause him to wallow in the mire of sensuality, 
as the filthiest brute ; or to puff him up with pride, 
as Lucifer. By insinuating wiles or open attacks ; 
with the craft of a serpent, or the rage of a lion ? 



in our Perseverance* 231 

they endeavour to compass his ruin : and, alas, how- 
small his ability, considered in himself, to resist and 
overcome ! The corruption of nature, even in the 
regenerate, renders the believer's desires after that 
Which is good, too often exceedingly languid, and 
enervates all his moral powers. His pious frames 
are fickle and uncertain to the last degree ; nor can 
he, with safety, place the least confidence in them. 

This humbling truth was exemplified in the case 
of Peter. Though all men be offended because of 
Thee, yet xvill I never be offended — Though I should 
die with Thee, yet will I not deny Thee — was his 
confident language. But, alas ! in a very little while 
his frame of mind is altered. His courage fails. 
His pious resolutions hang their enfeebled heads : 
and, notwithstanding his boasted fidelity, he cannot 
watch with Christ so much as one hour, though 
there be the greatest necessity for it. He is brought 
to the trial, and like Sampson, his locks are shorn ; 
his presumed strength is gone. He trembles at the 
voice of a silly maid ; and, shocking to think ! denies 
his Lord with dreadful oaths and horrid impreca- 
tions. — Such are the inherent abilities of those who 
are to fight against the world, the flesh, and the 
devil. Such, considered in themselves, are the best 
of saints. 

Now, can these unstable and impotant creatures 
hope to persevere, and to attain eternal life ? Can 
those who know not how to trust their own hearts 
for a moment ;* whose moral strength, in a compa- 
rative view, is mere weakness ; who are continually 
surrounded with crafty, powerful, and unwearied 
adversaries, rationally expect a complete victory 
and an everlasting crown 1 Yes ; these very persons 
can do all things through Christ strengthening them, 
* Prow xxviii. 26. Jer. xvii. 9, 



£32 Of Grace, as it reigns 

God can enable even a worm to thrash the mcmi* 
tains. They shall not only come off victorious, 
but be more than conquerors over all their enemies. 
Nor can this appear strange, or in the least incredi- 
ble, when it is considered, that omnipotent Grac,e 
reigns — That the love, the power, the wisdom, the 
promises, the covenant and faithfulness of God — 
that all the divine Persons in the eternal Trinity, 
and every perfection in the Godhead, are concern- 
ed in their preservation and engaged to main- 
tain it. 

The love of God is engaged for their everlasting 
security. Having chosen them to life and happiness, 
as a primary fruit of his own eternal favour ; his 
love must abate, or his purpose be rendered void, 
before they can finally fair. But if the Lord of hosts 
hath proposed, who shall disannul it P If his hand 
be stretched out, for the execution of gracious de- 
signs, who shall turn it back, before the end be ac- 
complished ? As He thought, so shall it come to pass .; 
and as He purposed so shall it stand.* — Nor shall 
his love to their persons ever abate. For He rests, 
he takes the highest complacency in the exercise of 
his love, and in all its favoured objects. Such is 
Jehovah's delight in his people, that He rejoices over 
them with singing, and takes a divine pleasure in 
doing them good.f His love is unchangeable as 
himself, and unalterably fixed upon them. Con- 
sequently, though the manifestations of it may, 
vary, yet, while infinite wisdom is capable of di- 
recting, and almighty power of executing his gra- 
cious purposes toward them, they shall never perish. 
Agreeable to which, we hear the apostle exulting 
an God's immutable love. Affirming, that nothing 
in the heights above, nor any thing in the depths 
* Isa. xiv. £4, 27. f Zeph. in. 17. Jer. xxxii i% 



in cur Perseverance* "222 

beneath ; nothing present, nor any thing future, 
should be able to separate him from it.* 

The pozver of God is also engaged on the behalf 
of all those who are begotten again to a lively hope* 
They are kept by it, as in a garrison, through faith to 
salvation.^ His power surrounds them as a fiery 
wall, to be their protection and the destruction of 
their adversaries.^: Omnipotence itself is their 
shield, and keeps them night and day.§ — As omni- 
potence is their guard, so omniscience is their guide ; 
the honour of divine wisdom being concerned in 
their preservation. For if a regenerate soul, one 
that has been rescued out of Satan's hand, were 
finally to fall and perish for ever ; it would argue 
if not a want of power in God to maintain the con- 
quest, yet a change of resolution ; and so would 
bring no honour to the wisdom of his first design. 
It is no reputation to the wisdom of an artificer to 
suffer a work, by which he determined to manifest, 
in ages to come, his exquisite skill, and upon which 
his affections were placed ; to be dashed in pieces 
before his eyes, by an inveterate enemy, when he 
had power to have prevented it. Now the scriptures 
inform us that, in the method of redemption, the 
wisdom of God is peculiarly concerned, is greatly 
diversified, and in the most wonderful manner dis- 
played. Jehovah abounded in all wisdom and pru- 
dence, in forming the stupendous plan, and in choos- 
ing suitable means to attain the wonderful end. But 
if any of the chosen, redeemed, and called, were to 
be finally miserable, how could this appear ? 

The promises of God, those exceeding great and 
precious promises which are made to his people, af- 
ford them strong consolation respecting this matter. 

* Rom. viii. 38, 39. f 1 pet - h 2 » 3 » 4 » I Zech ' "' ' 5 > 
§ Isa. xxvii. 3k 



234 Of Grace, as k reigns 

For the Father of mereies has declared, that he wili 
confirm them to the end, and preserve them to his 
kingdom. That the righteous shall Hold on their 
zvay, and grow stronger and stronger ; that they 
shall never depart from him, but fear him for ever ; 
that as they are in his hand and in the hand of Christ, 
they shall never be plucked thence ; and consequent- 
ly, shall never perish. Yes, the blessed God has 
repeatedly and solemnly declared, that he will never 
no never leave them, nor forsake than. And the 
reason is, not because they are worthy, or anv way 
better than others ; but for the glory of his own 
eternal name, and because he has chosen them to be 
his peculiar people. The Lord will not forsake his 
people, for his great name^s sake ; because it hath 
pleased the Lord to make them his people,* — These 
promises, with many others of a similar kind are 
ye<i and amen; are made, and unalterable confirmed, 
in Christ Jesus, Divine faithfulness is pledged in 
them, and infinite power is engaged to perform 
them. These promises — let christians exult in the 
cheering thought ! — these promises were made by 
Him that cannot lie ; to which he has annexed, 
amazing to think ! his most solemn oath ; with this 
professed design, that every sinner who fees for re- 
fuge to lay hold on the hope set before him, might 
have strong consolation. Now the promise and 
oath of God, being two immutable things, must as- 
certain the believer's final happiness. 

Jehovah's covenant with his people in Christ, af- 
fords another glorious attestation to the comfortable 
truth. That covenant which is ordered in all things ; 
which is stored with heavenly promises, replete with 
spiritual blessings, and absolutely sure; that cove- 

* 1 Cor. i. 3. 2 Tim. iv. 18. Job xvii. 9. Jer. xxxii. 39, 40. 
Qeut. xxxiii. 3. John x. 28, 29. Heb. xiii. 5. 1 Sanir xii. 22« 



in cur Perseverance. 235 

nant of peace which never shall be removed, runs 
thus : They shall be my people, and I will be their 
God. And I will give them one heart and one way, 
that they may fear me for ever, for the good of them 
and of their children after them. And I will make 
an everlasting covenant with them, that I zvill not 
turn away from them to do them good; but I will 
put my fear in their hearts, that they shall not de- 
part from me. — The stability of the new covenant 
is here - asserted in the strongest terms. This gra- 
cious covenant is entirely different from that which 
was made with out great progenitor Adam ; the 
condition of which was perfect obedience, and the 
promise of life was suspended on that condition. — 
It is also very different from that which was made 
with the people of Israel at Sinai ; which being bro- 
ken by them, was abrogated by the Lord himself. 
The language of this is testamentary. It consists 
of absolute promises, requires no condition to be 
performed by man, and is perpetual. Here that 
sovereign Being, who cannot lie, declares in the 
strongest manner, that those who are included in 
this covenant shall not depart from him, and that he 
will never cease to do them good. Security greater 
than this, is not to be conceived, nor can be had. — 
It would indeed be absurd to suppose, that God 
should make a aew and better covenant than that 
which he made with Adam, or with Israel at Sinai > 
a covenant without conditions to be performed by 
man ; a covenant which displays rich goodness and 
boundless grace ; and that, after ail the covenantees 
should be as liable to the dreadful forfeiture of life 
and happiness, as our first father, when under the 
covenant of works. Nay, if the new covenant had 
been conditional ; if perseverance and immortal 
happiness had depended on our performance of any 



236 Of Grace , as it reigns 

condition, whether greater or less ; our state, as be- 
lievers, would have been much more hazardous 
than Adam's was, while under the "covenant of 
works ; because of the very great disparity between 
that state of uprightness, in which he was created ; 
and ours of corruption, into which we are fallen. — 
Perfect obedience was easier to him, than the least 
possible condition would be to us. 

The faithfulness and inviolable veracity of God, 
give further assurance of the saint's perseverance. 
The rocks, though of adamant, shall melt away ; the 
everlasting mountains shall be removed ; yea the 
whole terraqueous globe itself shall disappear ; but 
the faithfulness of God in executing his covenant, 
and the veracity of God in performing his promises, 
are unchangeable and eternal. The Lord is faithful 
who shall stablish you and keep you from the destruc- 
tive power of every evil: and he has declared, that 
he will not suffer his faithfulness to fail. Yea, He 
hath sworn by his holiness, by the glory of all his 
perfections, that he will be faithful to his covenant 
and promises, respecting Christ and his chosen 
seed.* So that, if there be immutability in the pur- 
pose of God j if any stability in his covenant ; if any 
fidelity in his promises, the true believer shall cer- 
tainly persevere. — Rejoice, then, ye feeble follow- 
ers of the Lamb. The basis of ■ your confidence 
and consolation is firm and strong. Stronger than 
all the troubles of life ; stronger than all the fears of 
death, and stronger than all the terrors of approach- 
ing judgment. Why should not you dismiss every 
slavish apprehension, when the God of power, of 
truth, and of grace, has made such ample provision 
for your deliverance from every evil you had any 
reason to fear ; and to the enjoyment of every bles- 
* 2 TUess. ii.i. 3. Psal. Ixxxix. 33, 34, 35. 



in c ur Perseverance. 237 

sing you ought to desire, whether in this or a fu- 
ture world? 

The merit of the Redeemer's blood, his intercession 
for his people, and his union with them, strongly 
argue their final preservation, and heighten their 
assurances of it. — The merit of his blood. For, is it 
probable that He who so loved them, as to give his 
life a ransom for them ; that he who suffered such 
tortures of body and horrors of soul in their stead ; 
that he who drank the very dregs of the cup of 
wrath, on purpose that joy and bliss might be their 
portion for ever — is it probable, I say, that he should 
ever suffer those who are in the most emphatical 
sense his peculiar, his purchased people, and his own 
property, to be taken from him by craft or power, 
and that by the most abhorred of beings and his 
greatest enemy? Such a supposition is very absurd. 
Such an event would be highly injurious to the Sa- 
viour's character. What, will not He who under- 
went so much for them in the garden and on the 
cross ; who bore the curse and suffered the pains of 
hell in their stead, even while they were enemies ; 
protect them now they are become, by converting- 
grace, his friends ? Why was he willing to be at 
such an amazing expense in their purchase, if, after 
all, he permit their avowed enemy to make them 
his easy prey I That be far from him ! The thought 
be far from us ! No; while there is compassion in 
his heart, or power in his hand ; while his name is 
JESUS, and his work salvation ; he must see of the 
travail of his soul, and be completely satisfied. It 
cannot be that one soul for whom he gave his life 
and spilt his blood ; whose sins he bore and whose 
curse he sustained, should ever finally perish. For 
if that were the case, divine justice, after having ex- 
acted and received satisfaction at the hand of the 
X 



238 Of Grace, ets it reigns 

Surety, would make a demand on the principal ; 
in other words would require double payment. — 
Besides, the faithfulness of Christ to" his .engage- 
ment is greatly interested in the everlasting happi- 
ness of all his redeemed. For we cannot forget 
who it is that says ; I came down from heaven, not to 
do mine ozirn xvilU but the xvill of Him that sent me. 
And this is the Father's xvill xvhich hath sent me, 
that of all xvhich He hath given me, I should lose 
nothing, but should raise it up again at the last day. 
Now, if Jesus, to whom the elect were given, and 
by whom they were redeemed, became responsible 
for them to the Father at the last day, as his own 
declarations import ; were he not fully to execute 
the divine will, in raising up all that were commit- 
ted to his care, he would (I speak it with reverence) 
fail in the performance of his own engagements. — 
Consequently, either his power, or his faithfulness, 
would be impeached : a supposition of which is ab- 
surd, and the assertion blasphemy. 

The intercession of Christ for his people, in the 
heavenly sanctuary, affords another evidence of the 
glorious truth. This intercession is founded on his 
perfect atonement for all their sins : and it is a firm 
foundation for that purpose. So that, notwithstand- 
ing all the accusations of Satan lodged against 
them ; notwithstanding all their weakness and all 
their unworthiness ; the intercession of Jesus the 
Son of God, of Jesus Christ the righteous, must 
afford them the highest security. For their Re- 
deemer is strong, the Lord of hosts is his name, he 
shall thoroughly plead their cause. And as every 
believer is interested in this intercession, so Jesus, 
the advocate, is never denied in his suit.* His 
plea is always valid, and always effectual to the end 
* John xvii. 20. andxi. 42. 



in our Perseverance* 239 

intended : which is, as he expressly informs us, 
that their faith fail not ; and, that they may be pre- 
served from destructive evil.* Our ascended Re- 
deemer is not, in this part of his mediatorial under- 
taking, like a mere petitioner, who may or may not 
succeed ; for, to all the blessings he solicits on their 
behalf, he has a previous right. He can claim 
them, in virtue of the promise made to him and his 
spiritual seed, having, as their substitute, fully 
performed the conditions of the everlasting cove- 
nant. Yes, believer, the compassion of Him who 
bled on the cross, and the power of Him who pleads 
on the throne, ascertain your final felicity. 

That ineffable union which subsists between 
Christ and his people, involves the truth for which 
I am pleading, and clearly evinces the important 
point. For as every believer is a member of that 
mystical body of which He is the head ; so, while 
there is life in the head, the members shall never 
die, neither by the wiles of craft, nor the assaults 
of power. For He who rules over all, with an un- 
remitting regard to the church, declares concerning 
his people ; Because I live, ye shall live also. His 
life, as Mediator, is the cause and support of theirs ; 
and they are the fulness and glory of Him who fill- 
eth all in all.] — As it is written, Christ is our life — 
Tour life is hid zvith Christ in God.% Your life is 
hid ; like the most valuable treasure in a secret 
place. With Christ ; committed to his guardian- 
ship, and lodged under his care, who is able to keep 
that which is intrusted to his hands. In God; the 
bosom of the Almighty is the sacred repository in 
which the jewel is safely kept. Cheering thought ! 
For Jesus, the guardian, will never be bribed to 

* Luke xxii. 32. John xvii. 11, 15. 
f Eph. i, 22, 23. 2 Cor. viii. 23. | Col. iii. 3, 4. 



240 Of Grace, as it reigns 

deliver up his charge to the power of an enemy ; nor 
shall any sacrilegious hand ever be a*ble, by secret 
fraud or open violence, to rifle the casket where 
Jehovah lays up his jewels.^ The life of believers 
is bound up in the bundle of life -with the Lord their 
God ;f and the bond of that union shall never be 
broken, the mysterious connection shall never be 
dissolved. For he that is joined to the Lord is one 
Spirit with him ; and, therefore, absolutely insepa- 
rable.^: 

The indwelling of the Holy Spirit in believers, 
furnishes them with another cogent argument in 
proof of the joyful truth. He is in them a -well of 
living water, springing up unto everlasting life. 
As a guide and a comforter, Jie is given to abide 
with them for ever. His design, in regeneration, 
is their complete holiness and everlasting happiness. 
His gracious purpose, in taking up his residence in 
them, is to fit them for sublimer enjoyments ; to 
secure their perseverance ; to guard them through 
life, and conduct them to glory. By him they are 
sealed to the day of redemption : and He is the ear- 
liest of their inheritance. Now as an earnest is 
part of the whole, and is given in assurance of en- 
joying the whole ; and as the Holy Spirit is called 
the earnest of our everlasting inheritance ; the 
words must import the utmost certainty of oUr fu- 
ture bliss, if possessed of this earnest. Other- 
wise, which would be shocking to affirm, it must be 
esteemed precarious, as not answering the end for 
which it was given. 

The word and ordinances of God, on which it is 

both the duty and privilege of believers to attend, 

happily subserve the great design. By these, as 

through the whole, the great Agent of the covenant 

* Mai. iii. 17. f * Sam. xxv. 29. f Coi\ vl 1?, 



in our Perseverance. 241 

works in a way suited to the nature of a rational 
being. For though the saints are kept by the in- 
vincible power of God ; yet not by means merely 
physical, but through faith. Whatever, therefore, 
is adapted to increase and confirm our faith in the 
great Redeemer, at the same time tends to our 
preservation. This the word and ordinances do. 
In the divine word, believers have many great and 
precious promises to encourage them ; many ex- 
hortations to direct and animate them in the per- 
formance of duty ; many warnings given, and dan- 
gers pointed out, to deter them from evil ; many 
examples of suffering patience, and victorious 
faith, for their imitation, comfort, and support, 
whenever they come into similar circumstances \ 
and many glorious things affirmed, concerning that 
inheritance which God has provided for them, in 
order to raise their affections to heavenly things, 
and to invigorate their hope of eternal blessedness ; 
all which are adapted to promote their edification, 
and to preserve them in the way of peace. The 
ordinances of God in general, which are compared 
to green pastures, in which the sheep of Christ de- 
light both to feed and rest ;* being adapted to nou- 
rish their souls, and to increase the vigour of their 
spiritual life, must be happily conducive to their 
preservation. By a suitable attendance on divine 
institutions, believers have their faith confirmed, 
their holiness advanced, and their hope brightened. 
In them they have the bread of God dispensed, by 
which they are nourished up to life eternal. On 
those appointments of heaven, therefore, it is their 
duty and their blessing to attend : nor can they, 
without the highest presumption, expect preserva- 
tion in the faith, while they neglect these salutary 

* Psal. xxiii. 2. 
X 2 



242 Of Grace, as it reigns 

means. Nor are the divine chastisements without 
their use, in this respect. For the children of God 
are chastened of their Father, that they might not 
be condemned with the world.* 

On the whole, then, we have the utmost reason 
to conclude with Paul, that wherever God begins a 
good work, he xvill certainly perform it, until the day 
of Jesus Christ. For He that formed the universe* 
is not such an inconsiderate builder, as to lay the 
foundation of a sinner's complete happiness in his 
own eternal purpose, and in the blood of his only 
Son, and then leave his work unfinished. No ; it 
shall never be said by his infernal enemies, c Here 

* God began to build and was not able to finish. He 

* once loved, redeemed, regenerated, and design- 

* ed to have saved these wretched souls. But his 

* love abated ; his purpose altered ; or, which is more 

* to our honour and his disappointment, we have 

* rendered his plan of operation abortive : and now 

* we torment, with a vengeance, myriads that were 

* once high in Jehovah's favour, and numbered 

* among his children.' But, though this be the 
consequence of the opposite doctrine, Lucifer him- 
self, with all his pride and enmity, will never en- 
tertain such a thought, nor thus blaspheme his 
Maker. 

The following quotation may serve to exhibit, in 
a compendious view, the substance of the foregoing- 
paragraphs. ' Since we stand not, like Adam, up- 
6 on our own bottom ; but are branches of such a 

* vine as never withers j members of such a head 

* as never dies ; sharers in such a Spirit as cleanscth, 

* healeth, and purifieth the heart ; partakers of 
t such promises as are sealed with the oath of God 
c —Since we live, not by our own life ; but by the 

* 1 Cor. xi. 32. Psal lxxxix. SO, Si, 32> 33, 34. 



in our Perseverance 243 

1 life of Christ ; are not led or sealed by our own 
4 spirit, but by the Spirit of Christ ; do not obtain 
4 mercy by our own prayers, but by the intercession 
4 of Christ ; stand not reconciled to God by our 
4 own endeavours, but by the propitiation wrought 
4 by Christ ; who loved us when we were entmies 
4 and in our blood ; who is both willing and able t© 
4 save to the uttermost, and to preserve his own mer- 
4 cies in us ; to whose office it belongs, to take order 
4 that none who are given unto him be lost — un- 
4 doubtedly, that life of Christ in us, which is thus 
4 underpropped, though it be not privileged from 
4 temptations, no, nor from backslidings, yet it is 
4 an abiding life. He who raised our soul from 
4 death, will either preserve our feet from falling, 
4 or, if we do fall, will heal our backslidings and 
4 will save us freely.'^ 

Some, perhaps, may be ready to object: 4 If the 
4 preservation of believers depend upon God, in the 
4 manner asserted ; they have no occasion to be at 
£ ail careful how they live. No great harm can be- 
4 fal them, for they are certain of being finally safe. 7 
In answer to which I shall only observe ; That the 
strength of this objection was long since tried, by 
Satan, upon our Lord himself. But as it appeared 
of no force to Him, though the tempter proposed it 
as the necessary consequence of those promises made 
by the. Father to Christ, as man and mediator, re- 
specting his preservation; so it appears to have as 
little in the present case. The major proposition in 
the devil's argument was ; If thou an the Son of 
God, his angeis will certainly preserve thee : thou 
canst not be injured. And his conclusion was ; 
Therefore, without any danger, thou mayest cast 
thyself down from this eminence. So, in the pre- 
* Bishop Reynold's Works, p. 173, 174. 



&4A Of Grace, as it reigns 

sent case, the argument contained in the objection, 
is; If you be a child of God and in "union with 
Christ, your perseverance must be certain. For, 
being the charge of Omnipotence, it is impossible 
you should finally fall. Therefore, you may safely 
bid adieu to all circumspection. You need not fear 
sin, or its consequences ; nor is there any occasion 
to be solicitous about walking with God in the ways 
of holiness. But as our Lord, who had not the 
least doubt of the special care of his Father over 
him, rejected Satan's proposal with the utmost ab- 
horrence ; knowing it was a temptation to evil, and 
that the argument used to enforce it was an abuse 
of the scripture : so the believer, though fully per- 
suaded that grace reigns in every part of salvation : 
and though it strongly appears in that special care 
of God, which is incessantly exercised over him in 
his perseverance to eternal life ; yet he is well con- 
vinced, that he must not continue in sin that grace 
may abound. On every such suggestion, therefore, 
he will from his heart say : God forbid! — Besides, 
there are many important purposes answered, by 
walking in the ways of obedience, respecting the 
christian himself, his neighbour, and his God ; 
which, having been considered already, I shall not 
here particularly mention. 

Nor can it, with any propriety, be objected against 
the doctrine for which I am pleading ; fc That the 
' saints are exhorted to pray for the continual aids 
* of grace ; for divine support, in times of trial ; 
4 and for protection against their enemies,' as if it 
argued their state uncertain, with reference to the 
final event. For Christ, who was absolutely sure 
of happiness, nor could possibly fail of enjoying the 
reward that was promised to him, as Mediator; or 
come short of possessing that glory which he had 



in our Perseverance. • 245 

with the Father before the world was ; yet prayed 
for it with as much fervour as any saint can possibly 
do for the most desirable blessing.* A noble ex- 
ample this, of the assurance of faith, respecting our 
eternal state : and of an unreserved reliance on the 
divine promises, being perfectly consistent with 
earnest and constant prayer for the fulfilment of 
them ! — Besides, whoever dares to act on the prin- 
ciple of this objection, has no reason to consider 
himself as a christian ; but rather, as dead in sin, 
and in the broad way to final ruin. 

But notwithstanding the Lord has promised that 
his people shall never perish ; yet, as he has no 
where engaged that they shall not fall into sin, and 
as moral evil is provoking to the eyes of his holiness, 
they are bound to use the utmost caution lest, by 
disobedience, they move him to use the scourge. 
For the frowns of a Father will be hard to bear ; as 
their spiritual peace and joyful communion with him 
will be much interrupted, by such disobedience and 
chastisement for it. The children of God, when 
careless in their walk, and guilty of backsliding, have 
severely smarted under his correcting hand. The 
sorrowful confessions and -bitter complaints of Da- 
vid, after his scandalous intrigue with Uriah's wife, 
are a standing incontestible proof of this observa- 
tion. Their persuasion of interest in the everlasting 
covenant has-been terribly shaken, if not lost for a 
season, so as to wound their hearts with keenest an- 
guish ; till, after many prayers and great watchful- 
ness, they have been again indulged with the smiles 
of Jehovah's countenance, and with the joys of his 
salvation.f The remembrance of this, and a con- 
sideration how God the Father and his incarnate 

* John xvii. 1, 5. Compare 2 Sam. vii. 27, 28, 39. Dan. ix. 2, 3, 
f Psal. 11 8, 12. and lxxxix, 30, 31, 32, 



246 Of Grace, as it reigns 

Son are dishonoured, the Holy Spirit grieved, the 
glorious gospel reproached, weak believers offended, 
and the hands of the wicked strengthened, by the 
careless conduct of christian professors ; afford a 
sufficient reason for those multiplied cautions, which 
are given to the disciples of Christ in the book of 
God, that they indulge not any criminal passion in 
the least degree ; without supposing, that their final 
happiness depends on the steadiness of their walk, 
or on the goodness of their conversation. For our 
perseverance in faith and holiness depends on the 
excellency of our state ; as being in covenant with 
God, his adopted children, and the members of 
Christ ; not upon our obedience and endeavours. 

Hence you may learn, believer, that as the ene- 
mies of your soul are inveterate, subtle and power- 
ful, and your spiritual frames inconstant ; it is 
highly necessary you should live under a continual 
remembrance of these awakening considerations. 
What more advisable, what so necessary for you as 
to walk circumspectly ; to watch and pray, lest you 
enter into temptation? A sense of your own weak- 
ness and insufficiency, should ever abide on your 
mind and appear in your conduct. As the corrup- 
tion of nature is an enemy that is always near you, 
and always in you, while on earth ; and as it is very 
strongly disposed to second every temptation from 
without ; you should keep your heart with all dili- 
gence. Watch, diligently watch, over all its imagi- 
nations, motions, and tendencies. Consider whence 
they arise and to what they incline, before you exe- 
cute any of the purposes formed in it. For such is 
the superlative deceitfulness of the human heart, 
that he who trusteth it is a fool;* ignorant of his 
danger, and unmindful of his best interests. This 
* Prov* xxyiii. 26. Jer. xvii. 9. Proy. is. 23, 



. in our Perseverance* 247 

consideration should cause every child of God to 
bend the suppliant knee, with the utmost frequency, 
humility, and fervour : to live, as it were, at the 
throne of grace j nor depart thence till far from the 
reach of danger. Certain it is, that the more we see 
of the strength of oar adversaries, and of the danger 
we are in from them; the more shall we exercise 
ourselves in fervent prayer. Caa you, O christian, 
be cool and indifferent, be dull and careless, when 
the world, the flesh, and the devil, are your impla- 
cable and unwearied opposers? Dare you indulge 
yourself in carnal delights, or in a slothful profes- 
sion, while the enemies of your peace and salvation 
are ever active and busy in seeking to compass your 
fall, your disgrace, and if possible your eternal ru- 
in? Awake thou that steepest! Mistake not the 
field of battle for a bed of rest. Be sober ; be vigi- 
lant. 

Are there, notwithstanding the believer's weak- 
ness and the power of his enemies, such strong as- 
surances given of his perseverance, complete victo- 
ry and final happiness ? then, though with fear and 
trembling, he should often reflect on his own insuf- 
ficiency, he may rely on a faithful God, as his un- 
erring guide and invincible guard, with confidence 
and joy. The remembrance of that, will be a con- 
stant motive to humility and watchfulness. The 
exercise of this, will maintain peace and consolation 
of soul ; will be an inexhaustible source of praise, 
in spite of all the attempts of inveterate malice in his 
most enraged foes. For the Almighty says, Fear 
not: lam thy shield, for ever to defend thee; and 
thy exceeding great reward, to render thee com- 
pletely happy. While the eternal God is his refuge, 
and everlasting arms his support, there is no occa- 
sion to fear. If God be for us, who can be against 



248 Of Grace ) as it reigns 

us P — When the gates of hell and the" powers of 
earth united assail the believer, menacing destruc- 
tion to both body and soul ; then the name, the pro- 
mises, the oath, and the attributes of Jehovah are a 
strong tower, an impregnable fortress : and con- 
scious of his own inability to resist the enemy, he 
runneth into it, and is safe from every attack, how- 
ever crafty or violent. The righteous man, the real 
christian dwelleth o?i high, out of the reach of every 
evil. His place of defence is the munitions of rocks ; 
immovable, as their solid foundations ; inaccessi- 
ble, as their lofty ridges. Nor shall the favoured 
inhabitants of this everlasting fortress, ever be obli- 
ged to surrender for want of provisions. A fulness 
of living bread, and streams of living, water, are 
united with invincible strength. For, it is added, 
Bread shall be given him, and his waters shall be sure. 
He shall want neither nourishment, nor protection ; 
outward defence, nor inward comfort. Happy, 
then, thrice happy they that are under the Reign of 
Grace ! Every attribute of Deity is engaged to pro- 
mote their felicity. All the eternal counsels termi- 
nate in their favour ; and Providence, in the whole 
course of events respecting them, has a special re- 
gard to their advantage. Thus divine grace ap- 
pears and reigns in the perseverance of true believ- 
ers. For grace provides the means necessary to it ; 
grace applies them ; and omnipotent grace crowns 
them with success, to its own eternal honour and 
praise. 



The Person of Christ, &c. 249 

CHAP. XL 

Concerning the Person of Christ, by whom Grace 
reigns. 

1HE person of Christ, considered in connection 
with his work, is a copious and exalted subject; 
infinitely deserving our most attentive regards. For 
his person is dignified with every excellency, divine 
and human ; and his work includes every requisite 
for the complete salvation of our guilty souls. 

The constitution of our Mediator's wonderful 
person was an effect of infinite wisdom, and a ma- 
nifestation of boundless grace. The hypostatical 
union of his divine and human nature, is a fact of 
the last importance to our hope of eternal happi- 
ness. For, by the personal union of these two na* 
tures, he is rendered capable of performing the 
work of a Mediator between God and man. If he 
had not possessed a nature inferior to that which is 
divine, he could neither have performed the obe- 
dience required, nor have suffered the penalty 
threatened by the holy law ; both which were ab- 
solutely necessary to the salvation of sinners. 

Nor was it sufficient merely to assume a created 
nature ; for it was to be that which is common to 
men. The law being given to man, the obedience 
required by it, as the condition of life, was to be 
performed by man, a real, though sinless man. 
Because the wisdom and equity of the supreme Le- 
gislator could notliave appeared in giving a law to 
our species, if it had never, so mucti as in one in- 
stance, been honoured with perfect obedience by 
any in our nature. As man was become a trans- 
gressor of the law, under its curse, and bound to 
Y 



^oO ~*L'he Person of Christ , 

suffer eternal misery ; it was necessary that he who 
ehould undertake his deliverance, by vicarious suf- 
ferings, should be himself a man. It would not 
have appeared agreeable, that a different nature 
from that which sinned should have suffered for 
sin. Had it pleased the infinite Sovereign to have 
saved the angels that fell, with reverence we may 
suppose, that it would have appeared suitable to 
divine wisdom, that their deliverer should have as- 
sumed the angelic nature. But as man, having lost 
his happiness, was the creature to be redeemed ; 
and as humanity, having lost its excellence, was the 
nature to be restored ; it was necessary that re- 
demption, and this restoration, should be effected 
in the human nature. For as by the disobedience 
of one man, many xvere made sinners, brought un- 
der condemnation, and liable to eternal death j even 
so, by the obedience of one man, Jesus Christ, must 
many be made righteous ; be delivered from con- 
demnation, and accepted to everlasting life. 

It was necessary also that the human nature of 
Christ, in which he was to accomplish our deliver- 
ance, should be derived from the common root and 
fountain of it in our first parents. For it does not 
appear suitable to answer the various purposes de- 
signed by the assumption of our nature, that it 
should be created immediately out of nothing ; nor 
yet that his body should be formed out of the dust, 
like that of the first man. Because, on that suppo- 
sition, there would hot have been any such alliance 
between him and us, as to lay a foundation for our 
hope of salvation by his undertaking. It was ne- 
cessary that he* who should sustain the character 
and perform the work of a Redeemer, should be 
our Goel or near kinsman ; one to whom the right of 
redemption belonged.* So it was declared in the 
* Lev. xxv. 48, 49. Ruth ii. 20. and ni. 9. Margi ■ 



by whom Grace reigns. 25 1 

first promise ; The seed of the woman, no other, 
shall bruise the serpent's head. He was not only to 
assume the nature of man, but to partake of it by 
being made of a -woman. Thus he became our 
kinsman, and our brother. According to that say- 
ing, both he that sanctifieth, and they xvho are sanc- 
tified, are all of one nature : for -which cause, He 

is not ashamed to call them brethren,* Amazing 

condescension this ! That the son of the Highest 
should become the child of a virgin ; that the God 
of nature should become the seed of her who, with 
a bold, presumptuous hand, plucked the fatal fruit 
which entailed death on all our species ; that He 
whom Angels adore should appear in our nature 
when sunk in ruin, that he might obey, and bleed, 
and die, for our deliverance ; what words can ex- 
press, what heart can conceive, the depth of that 
condescension, and the riches of that grace, which 
appear in such a procedure ! 

It was absolutely necessary, notwithstanding, that 
the nature in which the work of redemption was to 
be performed, should not be so deprived from its 
original fountain as to be tainted with sin ; or par- 
take, in any degree, of that moral defilement, in 
which every child of Adam is conceived and born. 
It behoved us to have such an high priest, as was 
holy, harmless, undtfled, and separate from sinners ; 
for as a priest, he was to atone for our sins and ran- 
som our souls. If the human nature of Christ had 
partook, in any measure, of that pollution which, 
since the fall, is hereditary to us ; it would have 
been destitute of the holy image of God, as we are 
prior to regeneration ; and, consequently, he would 
have been rendered incapable of making the least 
atonement for us. He who is himself sinful, can- 
* Heb. ii. 11. 



252 The Person of Christ, 

not satisfy divine justice on the behalf of another ; 
because, by one offence, he forfeits his own soul. — 
Kere, then, the adorable wisdom of God appears in 
its richest glory. For though it was necessary our 
Surety should be man, and the seed of a woman j 
yet he was conceived in such a manner as to be en- 
tirely without sin. Yes, Jesus, though born of a 
woman, was absolutely free from the guilt of the 
first transgression, and from every degree of that 
depravity which is common to all the offspring of 
Adam. The perfect purity of our Mediator's hu- 
manity, being an article of the last importance to 
our salvation ; is frequently and strongly asserted 
in the sacred writings. The complete rectitude of 
his heart, and the unspottecLsanctity of his life , are 
there displayed in lively colours. 

A little to explain and illustrate this momentous 
truth, it may be of use to consider ; How it is that 
we, who are the natural descendants of Adam, be- 
came guilty through the first transgression, and are 
made partakers of a depraved nature. As to guilt 
by the first offence, it may be observed ; That the 
whole human nature subsisted in our original pa- 
rents when it was committed ; and that Adam was 
our public representative. Hence it is that his of- 
fence became the sin of us all ; is justly imputed 
and charged upon us. In him, as our common re- 
presentative, rve all sinned. Such being our natu- 
ral state, as the descendants of an apostate head, we 
justly bear that humbling and awful character; 
Children of wrath, by nature. — But Adam 
was not a federal head to Christ. The Lord fro?n 
heaven was neither included in him, nor represented 
by him. He was not included in him. For the 
blessed Jesus was conceived in a way entirely su- 
pernatural, and born of a virgin. He was not born 



by whom Grace reigns. 253^ 

in virtue of those prolific words, by which the great 
Creator blessed the connubial state before the fall, 
Increase and multiply ; but in virtue of a gracious 
promise, made after the fall, when Adam ceased to 
be any longer a public person. — He was not repre- 
sented by him. For our grand progenitor was the 
representative of none but his natural offspring. 
The holy Jesus, therefore, not being naturally de- 
scended from him, could not be represented by him. 
It appears, indeed, highly incongruous for us to 
imagine, that he who was of the earth, earthy y 
should be the representative of him who is the Lord 
from heaven ; of him who is, in all respects, his 
Great Superior. It could not be, that one who is 
the Son of God, as well as the Seed of a woman, 
should acknowledge Adam for his federal head. 
Our Lord therefore had no concern in his guilt, as 
a descendant from him ; which is the case of all 
his natural posterity. The promised Seed not being 
included in that covenant under which the first hu- 
man pair stood, could not be chargeable with any 
part of that guilt which attended the violation of it. 
Original guilt becomes ours in virtue of Adam's 
relation to us, as our public representative ; and 
hence it is imputed to us by a righteous God. For 
if we had not been some way involved m the first 
transgression, before it was imputed to us, it could 
not justly have been charged upon us. Because it 
is not the imputation of Adam's offence that makes 
it ours ; but, being legally ours, in consequence- of 
our natural and federal relation to him, it is justly 
imputed to us. 

Nor could the Lord Redeemer be liable to the 
necessary consequence of Adam's offence ; that is, 
a depravation of nature. This immediately follow- 
ed, as the natural effect of his first transgression, 

y 2 



254 The Person of Christ, 

which transgression being committed by him as our 
representative, is legally ours; and hence we share 
with him in its natural and awful effects* In other 
words, we derive a corrupt nature from him, be- 
cause to e were guilty with him. Nor was the im- 
putation of his offence to us, the cause of this woful 
effect ; but his offence being legally ours, prior to 
that imputation. But as Christ was not concerned 
with him in original guilt, having no relation to him 
as a federal head -, the natural consequence of that 
guilt could not take place in him, as it does in us, 
being represented by Adam and descended from 
him according to the common course of nature. — 
Thus was the human nature of Jesus Christ entire- 
ly tree from ail contamination : and thus that holy 
thing, which was formed in the womb of the vir- 
gin, by the power of the Most High, was consti- 
tuted the second Adam, in opposition to the first. 
This production of the human nature of our glo- 
rious Immanuel, bting in a way supernatural and 
divine, is called the creation of a new thing in the 
earth.* Thus Christ became a partaker of the na- 
ture which had sinned, without the least sinfulness 
of that nature. 

It w as absolutely necessary also, that our Mediator 
and Surety should be God as well as man. For as 
he could neither have obeyed, nor suffered, if he 
had not possessed a created nature ; so had he been 
a mere man, however immaculate, he could not 
have redeemed one soul. Nay, though he had pos- 
sessed the highest possible created excellencies, they 
would not have been sufficient ; because he would 
still have been a dependent being. For as it is es- 
sential to Deity, to be underived and self-existent ; 
so it is essential to a creature, to be derived and de.- 
* Jer. xxxi. 22. 



by whom Grace reigns* 255 

pendent. The loftiest seraph that sings in glory is 
as really dependent on God, every moment of his 
existence, as the meanest worm that crawls. In 
this respect, an angel and an insect are on a level.— 
Every intelligent creature, therefore,whether human 
or angelic, having received existence from the Al- 
mighty, and being continually dependent on him, as 
the all-producing, all-supporting first cause; must 
be obliged^to perpetual obedience, by virtue of that 
relation in which he stands to God, as his Maker 
and Preserver. It is highly absurd to suppose it 
possible for any creature to supererogate, or to do 
more in a way of obedience to Him from whom his 
all was received, than he is under the strongest ob- 
ligations to perform, in consequence of his absolute 
and universal dependence. But whatever is pre- 
viously due from any one, on his own account, can- 
not be transferred to another, without rendering the 
first devoid of that obedience which it is absolutely 
necessary for him to have. Universal obedience 
in every possible instance, is so necessary in a ra- 
tional creature, as such, being dependent on God 
and created for his glory ; that the omission of it, in 
any degree, would not only be criminal, but expose 
to everlasting ruin. 

The righteousness therefore of a mere creature, 
however highly exalted, could not have been accepted 
by the Great Supreme, as any compensation for our 
disobedience. Because whoever undertakes to per- 
form a vicarious righteousness, must be one who 
is not obliged to obedience on his own account. Con- 
sequently, our Surety must be a Divine Person ; 
for every mere creature is under indispensable obli- 
gations to perfect and perpetual obedience. — Now, 
as our situation required, so the gospel reveals, a 
Mediator and Substitute thus exalted and glorious* 



256 The Person of Christ, 

For Jesus is described as a Divine Person, as one 
who could, without any arrogance, or the least dis- 
loyalty, claim independence ; and, when thus con- 
sidered, he appears fit for the task. But of such 
an One we could have had no idea, without that 
distinction of Persons in the Godhead which the 
scriptures reveal. Agreeably to this distinction, 
we behold the rights of Deity asserted and vindi- 
cated, with infinite majesty and authority, in the 
person of the Father ; while we view every divine 
perfection displayed and honoured, in the most il- 
lustrious manner, by the amazing condescension of 
the eternal Son, — By the humiliation of Him who, 
in his lowest state of subjection, could claim an 
equality with God. — Such being the dignity of our 
wonderful Sponsor, it was by his own voluntary con- 
descension that he became incarnate, and took upon 
him the form of a servant. By the same free act of 
his will he w r as made under the law, to perform that 
obedience in our stead, to which, as a Divine Per- 
son, he was no way obliged. 

The necessity there was that our Surety should be 
a Divine Person might be further proved, by con- 
sidering the infinite evil there is in sin. That sin is 
an infinite evil, appears from hence. Every crime 
is more or less heinous, in proportion as we are un- 
der obligations to the contrary. For the criminality 
of any disposition, or action, consists in contrariety 
to what we ought to possess, or perform. If there- 
fore we hate, disobey, or dishonour any person ; . 
the sin is always proportional to the obligations we 
are under to love, to honour, and to obey him. Now, 
the obligations we are under to love, to honour, and 
to obey any person, are in proportion to his loveli- 
ness, his dignity, and his authority. Of this none 
can doubt.— If then infinite beauty, dignity and au- 



hy whom Grace reigns* 257 

thority belong to the immensely glorious God ; we 
must be under equal obligations to love, to honour, 
and to obey him j and a contrary conduct must be 
infinitely criminal. Sin therefore is a violation of 
infinite obligation to duty ; consequently, an unli- 
mited evil, and deserving of infinite punishment. 
Such being the nature of our offences, and of the 
aggravations attending them ; we stand in absolute 
need of a surety, the worth of whose obedience and 
sufferings should be equal to the unworthiness of 
our persons, and to the demerit of our disobedience. 
If, to the evil there is in every sin, we take into 
consideration the vast number of sinners that were 
to be redeemed ; the countless millions of enor- 
mous crimes that were to be expiated j and the in- 
finite weight of divine wrath that was to be sustain- 
ed j all which were to be completed in a limited and 
short time, in order to reconcile man to God, and 
to effect, his eternal salvation; we shall have still 
stronger evidence in proof of the point. 

Were a defence of the proper Deity of Christ 
my intention, the scriptures would furnish me with 
ample matter and abundant evidence in favour of 
the capital truth. For the names that he bears, the 
perfections ascribed to him, the work he has done, 
and the honours he has received, loudly proclaim his 
Eternal Divinity. But I wave the attempt, and 
proceed to observe. 

That it was necessary our Surety should be God 
and man, in unity of person. This necessity arises 
from the nature of his work ; which is that of a 
mediator between God, the offended sovereign, and 
man, the offending subject. If he had not been a 
partaker of the divine nature, he could not have 
been qualified to treat with God ; if not of the hu- 
man, he would not have been fitted to treat with 



258 The Person of Christ, 

man. Deity alone, was too high to treat with man ; 
humanity alone, was too low to treat with God. The 
eternal Son therefore assumed our nature, that he 
might become a middle-person ; and so be rendered 
capable of laying his hands upon both* and of bring- 
ing them into a state of perfect friendship. He 
could not have been a mediator, in regard to his 
office, if he had not been a middle-person, in res- 
pect of his natures. — Such is the constitution of 
his wonderful person ; and hence he is called Im- 
manuel, God with us, or in our nature. 

The perfect performance of all his offices, as 
priest, prophet, and king, requires this union of the 
divine, to the human nature. — As a Priest, For it 
was necessary he should have something- to offer ; 
that he should offer himself. But pure Deity could 
not be offered. It was requisite therefore that he 
should be man, and taken from among men, as 
every other high priest was. — And, had he not been 
God, as he could not have had an absolute power 
over his own life, to lay it down and take it up at 
his pleasure ; so the offering of the human nature, if 
not in union with the divine, would not have made 
a proper atonement for our transgressions, would by 
no means have expiated that enormous load of hu- 
man guilt, for which he was to suffer. Nor could 
his death have been an equivalent, in the eye of 
eternal justice, to that everlasting punishment which 
the righteous law threatens against sin ; which must 
have been the sinner's portion, as it is his just de- 
sert, if such an admirable Sponsor had not appeared 
on his behalf. But when we consider that he who 
suffered, the just for the unjust, was a Divine Per- 
son incarnate, we cannot but look upon him as per- 
fectly able to bear the punishment and to perform 
* Job. ix. 33. 



by -whom Grace reigns. 259 

the work. For as the infinite evil of sin arises from 
the majesty, and the excellence of Him against 
whom it is committed ; so the merit of our Surety's 
obedience and sufferings must be equal to the dig- 
nity of his person. How great, how transcendently 
glorious are the perfections of the eternal Jehovah ! 
so great, so superlatively excellent is the atonement 
of the dying Jesus ! 

As a Prophet, For had he not been the omni- 
scient God, he could not, without a revelation, have 
known the divine will respecting his people. Nor 
could he have had a perfect acquaintance with that 
infinite variety of cases, in which, through every age 
nnd nation, they continually need his teaching. — 
And, if he had not been man, he could not so fa- 
miliarlv, in his own person, have revealed the divine 
will. 

As a King. For if he had not been God, he 
could not have ruled in the heart, or have been the 
Lord of conscience ; nor would he have been able 
to defend and provide for the church, in this imper- 
fect and militant state. Neither could he, in his 
own right, have dispensed eternal life to his follow- 
ers, or everlasting death to his enemies, at the last 
day. And if he had not been man, he could not 
have been an head, either political or natural, of 
the same kind with the body to which he is united, 
and over which he is placed as King in Zion. Con- 
sequently, he could not have sympathized with the 
members of his mystical body, as he evidently does. 
But as his wonderful person is dignified with every 
perfection, divine and human ; as he possesses all 
the glories of Deity, and all the graces of immacu- 
late humanity ; these render him a mediator com- 
pletely amiable and supremely glorious — an ade- 
quate object of the sinner's confidence, and of the 
believer's joy. 



260 The Person of Christy 

Hence it appears, that Christ is a glorious, a di- 
vine mediator ; a mediator that has power with God 
and with man. He must be able therefore to save to 
the uttermost, to all perfection and for ever, all that 
come to God by him. The obedience of such a Sure- 
ty must magnify the law, and render it highly vene- 
rable ; mast have an excellence and a merit, incom- 
parably and inconceivably great. It must be of 
more value than the obedience of all the saints in 
the world, or of all the angels in glory. The suf- 
ferings underwent by this heavenly Substitute, the 
sacrifice offered up by this wonderful High Priest, 
inust be all sufficient to expiate the most accumula- 
ted guilt ; omnipotent to save the most horrid trans- 
gressor- For his obedience is that in worth, which 
his person is in dignity. This, infinite in glory j — 
that boundless in merit. 

As the greatness of an offence is proportional to 
the dignity of the person whose honour is invaded 
by it ; so the value of the satisfaction made by the 
sufferings of any substitute, must be equal to the 
excellence of the person satisfying. Sin being com- 
mitted against infinite Majesty, deserved infinite 
punishment ; the sacrifice of Christ is of infinite 
worth ; being offered by a person of infinite dignity. 
It was the sacrifice, not of a mere man, not of the 
highest angel, but of Jesus the incarnate God ; of 
Him who is thf- brightness of the Father's glory, and 
Head over all the creation. As the infinite glory 
of his divine Person cannot be separated from his 
humanity ; so infinite merit is necessarily connect- 
ed with his obedience and sufferings. In all that he 
did, and in aii that he underwent, he was the Son of 
God ; as well on the cross, as before his incarna- 
tion ; as well when he cried, My God, my God, why 
hast thou forsaken me f as when he raised the dead, 



by whom Grace reigns. 261 

and reversed the laws of nature. He was Jehovah's 
Fellow when he felt the sword of justice awake up- 
on him : he thought it no robbery to assert an equa- 
lity with God, «ven when he was fastened to the 
bloody tree, and expired under a curse * — Was the 
sin for which he suffered infinitely evil ? the Person 
who satisfied is infinitely excellent. Did an infinite 
Object suffer in his honour by our offences ? the 
injury is repaired by a Subject of infinite excellence 
making an atonement for them. Our sin is infinite 
in respect of the object j our sacrifice is infinite, in 
regard to the subject. Jehovah considered our 
Surety as the Man his fellow, when he smote him ; 
and we should consider him under the same exalt- 
ed character when we believe on him, and plead his 
atonement before God. — ' Here is firm footing, 
here is solid rock.' In the divine dignity of the Re- 
deemer's person, and in the consummate perfection 
of his work j there is an everlasting basis for faith, 
the assurance of faith, the full assurance of faith — 
A basis, firm as the pillars of nature ; immovable 
as the eternal throne. 

Whereas, if with Socinians, we suppose that Je- 
sus had no existence, before his conception in the 
womb of the virgin, and so look upon him as a mere 
man ; or if, with Arians, we imagine him to be a 
kind of superangelic spirit, united to an human bo- 
dy ; yea, though we should compliment him, as 
some of them have done, with ascribing all divine 
perfections to him, except eternity and seif-exist- 
ence, which is absurdly impious ; yet we rob him of 
proper Deity, we make him a dependent being, we 
reduce him to the rank of mere creatures, and de- 
prive ourselves of that foundation of confidence in 
him which his true character affords. For we ne- 
* Zech. xiii. 7. Philip, ii. 6, 8. Gal. iii. 13, 

z 



262 The Person of Christ , 

ver can persuade ourselves, that the sufferings of 
a mere creature, and those for so short a time, could 
be accepted by the most high and holy God, as a 
righteous compensation to his law and justice, for 
the sins of innumerable millions of hell-deserving 
transgressors. Hence it is, that those who deny the 
proper Deity of Christ, commonly deny that he 
made satisfaction for sin to divine justice. Thus 
far they are consistent, and (what they affect to be 
called) rational. But they may do well to consider 
w T hether they themselves be able to satisfy eternal 
justice ; and how they can expect admission into the 
kingdom of glory, by the sin-avenging God, with- 
out any satisfaction made for their crimes. For, 
certain it is, that He who governs the universe is 
inflexibly just, as well as divinely merciful. The 
just God and the Saviour is his revealed cha- 
racter. As thus revealed, we must know him and 
trust in him, if we would escape the wrath to come. 
Here let the reader admire and adore the love of 
the eternal Father, and the condescension of the 
divine Son. The love of the eternal Father. For 
the glorious person described is the Son of God, and 
the Father's gift to sinful men. In comparison 
with whom, all the angels and all worlds, bestowed 
upon us for an inheritance, would be trifling and 
next to nothing. Because all created things are 
equally easy to divine power, being only the effects 
of the simple will of God. The formation of an 
angel, or of an insect ; of a thousand systems, or 
of a thousand grains, is the same thing to omnipo- 
tence. For which reason, there could be no com- 
parative greatness in any such gifts. If therefore 
the eternal Father would manifest his love to an 
uncommon degree ; if he would so gratify his 
mercy, in blessing his offending creatures, as to 



&y whom Grace reigns. 203 

Bave an appearance of doing violence to himself ; it 
must be by giving his only begotten Son, who is one 
in nature and equal in glory with him — by giving 
him to be their substitute, their propitiation, and 
their saviour. In this view, how great the pro- 
priety, how striking the beauty of those apostolic 
sayings ! He that spared not his own Son, but de- 
livered him up for us all, hozv shall he not with him 
also freely give us all things T God commendeth his 
love towards us, in that while rue were yet sinners 
Christ died for us. Here divine love appears to the 
utmost advantage : here it shines in all its glory. 
For its rich donation is infinitely excellent, and the 
blessedness resulting from it is consummate and 
eternal. — The condescension of the divine Son. That 
He xvho xvas in the form of God, and thought it not 
robbery to be equal with God; that He whom angels 
obey, that He whom seraphs adore, and before 
whom they veil their faces ; as conscious of their 
own comparative meanness, or as dazzled with the 
blaze of his infinite glories — that He should be 
made flesh, take upon him the form of a servant, 
perform obedience, and give up himself to the most 
infamous death, is amazing! But that he should 
surrender himself to die for sinners, for enemies, 
and for such as were in actual rebellion against him, 
is unspeakably more amazing ! These are demon- 
strative proofs, that the Lord Redeemer is as much 
superior to his creatures in the riches of his grace, 
as he is in the depths of his wisdom, or in the works 
of his power. Let all the heavens adore him ! and 
let the children of men be filled with wonder, and 
burn with gratitude ! for this glorious Redeemer is 
accessible by sinners ; who was designed for sin- 
ners ; and on them his power and grace are magni- 
fied. 



264 The Person of Christ, 

Such is that representation which the gospel gives 
of divine, redeeming love. But were we to deny 
the proper Deity of Jesus Christ, and to reject the 
reality of his atonement, we should, in reference 
both to the Father and the Son, obscure its glory, 
weaken its force, and almost destroy its very being. 
On Socinian principles, many of the most empha- 
tical terms and phrases of inspiration, relative to 
our salvation by the Son of God, must be under- 
stood in a sense directly contrary to their natural 
import ; or, in other words, the language of scrip- 
ture must be reversed. — For instance : our Lord 
says, God so loved the world, that he gave his 
only begotten Son, But Socinianism teaches us to 
understand the divine declaration thus : ' God so 
5 loved the son of Mary, that he gave him the go- 
1 vernment of the world.' Paul says, Te know the 
grace of our Lord Jesus Christ, that, though he 
was rich, yet for your sakes he became poor* But, 
according to this hypothesis, the meaning and the 
fact are ; ' Ye know the grace of God to the man 
c Jesus Christ ; who, though he was by nature poor, 

* as any that are born of a woman ; though, in the 

* whole of his life, he was equally dependent on the 
4 Father's power and pleasure as any other person 

* can possibly be ; and though neither the labours 
w of his ministry, nor the pains of his martyrdom, 
4 were equal to those of many among his disciples ; 
4 yet, for his own sake, and as the reward of his 

* obedience, he became, through divine bounty, in- 
'- comparably rich. 

In another Epistle the same apostle says ; Christ 
Jesus, being in the form of God, thought it not rob- 
bery to be equal with God : but made himself of no 
reputation, and took upon him the form of a servant, 
and was made in the likeness of men: and being found 



By whom Grace reign's. 265 

in fashion as a man, he humbled himself and became 
obedient unto death, even the death of the cross. Now 
this according to the principles of Socinus, may 
be paraphrased thus : ' Christ Jesus, being a merely 
human creature, existed in the form of a man. 
Conscious of this, he thought it the most impious 
robbery on the honours of Deity, for him to be 
equal with God ; whether it were by bearing his 
names, by claiming his attributes, by presuming 
to perform his works, or by receiving his wor- 
ship. Yes, being made in the form of a servant, 
(because as a mere creature, it was impossible he 
should exist in any other form ;) and feeling his 
own emptiness, he was contented to appear in the 
likeness of men. Andseeinghe was a mere man, 
there is no reason to wonder that he was found in 
fashion as a man : or that, as a righteous person v 
and a teacher of truth, he was greatly humbled, as 
many other good men have been, by poverty and 
reproach. Nor yet, feeling hi mself entirely at the 
Divine disposal, is there any reason to be surprised 
that as a martyr, he became obedient to death, 
even the death of the cross : because he knew that 
such was the will of his Creator and Sovereign. 
But as he had no bodily disease, to affect his ima- 
gination with melancholy gloom ; no guilt on his 
conscience, to excite despondency ; no unhallow- 
ed attachment to family connections, to religious 
friends, or to any sensible object ; no doubt of 
special interest in the Father's love ; nor any fear, 
with regard to his own final felicity ; the wonder 
is, that,; in his last sufferings, and before any hu- 
man hand was upon him, he should be so full of 
consternation, so penetrated with anguish, as to 
sweat blood, and to exclaim, My soul is exceeding 
1 sorroxvfid) even unto death — My God, My God, why; 
Z 2 




266 The Person of Christ- 9 

i hast thou forsaken me I At this we may well be 

* astonished ; because many of his disciples, even 
c when in the hands of their barbarous executioners, 
4 and though conscious of personal guilt, have sus- 
c tained the extremest sufferings without one com- 
4 plaint, and sometimes with indications of exube- 
' rant joy. 

4 Besides, Jesus dying only as a martyr, being 
*• perfectly innocent of the crimes laid to his charge, 
6 and suffering nothing at all from the hand of eter- 

* nal justice for the sins of others ; the love he ex- 

* pressed to men like himself was far from being so 

* disinterested, so fervent, or so great, as multitudes 

* have imagined. For he was absolutely certain of 

* rising again from the dead within the space of 

* three days ; and, as the reward of his obedience 

* to death, of being exalted to the throne of uni- 

* versal empire. Yes, he knew that God would 
4 highly exalt him, and give him a name above every 

* name: that at the name of Jesus every knee should 

* bozv, of things in heaven, and things in earth, and 
4 things under the earth; and that every tongue 
4 should confess that Jesus Christ is Lord, to the 
? glory of God the Father. Now, as he was a mere 
u man ; as his death was only that of a witness to di- 

* vine truth ; as he lost his life only for three days ; 

* and as he had the most certain expectation of such 
4 an unbounded reward ; it cannot with reason be 
1 supposed, that his love to men considered as 

* neighbours, or his compassion to men considered 

* as perishing in ignorance and in superstition, was 
- much superior to that philanthropy which prophets, 
f apostles, and martyrs have discovered. Because 

* it is manifest, that, had self-love been the only 

* principle of his conduct, he could not have pro- 
'* moted his own advantage so effectually in any 

* other way. Who, that loves God and man ; who, 



by whom Grace reigns. 367 

e that pursues his own supreme honour and happi- 
c ness, would refuse to undergo similar sufferings, 
4 provided he were absolutely certain of an equal 

* reward? Nay, did not CoDRUs,didnotthe Decii, 

* voluntarily devote themselves to death for the 

* good of their respective countries ; though being 
1 enveloped in Pagan darkness, the only reward they 
4 had to expect was a little posthumous renown I* 

So abhorrent are the grand principles of Socini- 
anism to the language and sentiments of divine Re- 
velation ! On those principles, the phraseology of 
inspired writers is extremely strange, and very ob- 
scure : so obscure, that instead of saying, Great is 
the mystery of godliness ; we may justly exclaim, 
4 Unaccountably singular, and profoundly myste- 
4 rious, is the language of prophets and of 
4 apostles, respecting the Person and work of Jesus 

* Christ !' For though the thing's intended are plain, 
and easily apprehended by common capacities ; yet 
the terms by which those things are expressed are 
so extremely abstruse, that the most ardent study, 
and the greatest acumen, are absolutely necessary to 
develop their meaning. Christians have been used 
to consider scripture mysteries, as relating to the 
modus of certain important facts ; which facts, 
being plainly revealed, are believed on the authority 
©f divine testimony : but this new theology teaches 
us to look for those mysteries in the unparalleled 
modus of biblical expression. I said, unparalleled., 
For, surely, if the Socinian system be true, no set 
of writers, who had not lost their senses, and who 
intended to be understood, ever expressed common 
ideas in such mysterious language, as that which is 
used by the inspired penman relative to Jesus Christ, 
and to the great work of redemption by him.* 

* See Dr. Abbadie on the Deity of Jesus Christ Essential to 
the Christian Religion, Passijn, 



£68 The Person of Christ, fcrc« 

Fully persuaded, therefore, that the Scripture^ 
mean as the)' speak, let the sinner who is conscious 
of nothing but misery and wretchedness about him, 
flee to the all-sufficient Mediator ; trust in him as 
mighty to save ; and veracity itself has engaged that 
he shall not be disappointed in his expectations. As 
a divine Person, he must be able to act agreeably to 
every character he bears ; perfectly qualified to exe- 
cute every office he has undertaken ; and completely 
fitted to fill up each relation in which he stands to 
his people. Let us repose the most unreserved con- 
fidence in his atonement and intercession, as our 
Priest ; look to him for instruction, as our Prophet ; 
be subject to him, and expect protection from him, 
as our King. Let us manifest the most fervent love 
to him, as our Redeemer ; yield him the most cor- 
dial obedience, as our Lord ; and pay him the sub- 
limest worship, as our God. I will add, let aH 
those who deny his proper Deity, and reject his vi- 
carious death ; who refuse to honour him as a Di- 
vine Person, and to accept his righteousness as Me- 
diator ; be aware lest, when it is too late, they feel 
their want of his atonement, and be compelled to 
acknowledge, that He is over all, GOD blessed 

POR EVER. 

Let my reader contemplate with wonder and with 
joy, the infinite honour that is conferred on the hu- 
man nature, in the Person of our great Mediator.— 
For it is in everlasting union with the Son of God ; 
is now seated on a throne of light ; is the most glo- 
rious of all creatures, and the eternal ornament of 
the whole creation. Yes, believer, He on whom 
you rely, in whose hands you have intrusted your 
soul, still wears your nature while he pleads your 
cause. That very body that hung on the cross, and 
yas laid in the grave j that very soul which suffered 



The Work of Christ, &c. 269 

the keenest anguish, and was exceeding sorrowful, 
even unto death ; are now, and ever shall be, in close 
connection with the Eternal Word. Mysterious, 
ineffable union ! big with wonder and replete with 
comfort ! How encouraging it is to consider, that 
as Jesus is clothed with that very humanity, in 
which he suffered afflictions and trials of every kind 
and of every degree ; he cannot forget his tempted, 
despised, afflicted people in this militant state. In 
himself he sees their image ; in his hands he be- 
holds their names. He feels for them, he suffers 
with them : # he never will, he never can overlook 
their persons, or be unmindful of their best inter- 
ests. 



CHAP. XII. 

Concerning' the Work of Christ, through which Grace 
reigns, 

HAVING taken a view of the person of Christ, 
and of his qualifications for the work of a Mediator, 
arising from his personal excellencies considered as 
Immanuel ; we must now advert to that perfect 
work, through which grace reigns, and in virtue of 
which her favours are dispensed. 

Grace reigns, says the oracle of heaven, through 
righteousness. Righteousness, in this place, I 
understand as including the whole of that obedience 
which the Redeemer, under the character of a sure- 
ty, performed to the perceptive part of the law ; and 
all those bitter sufferings which he underwent, in 
conformity to its penal sanction. Through this obe- 
dience grace reigns, in a way strictly conformable 
* Heb. ii. 1% and iv, 15. Isa. xlix. 15, 16. 



270 The Work of Christ, 

to the rights of divine justice. By this most perfect 
work of Christ, the tenderest mercy is manifested to 
miserable sinners, and meets with the truth of Je- 
hovah's righteous threatenings against sin. Here the 
righteousness of God, as the lawgiver, appears in 
taking vengeance on sin ; so as to be productive of 
substantial and lasting peace to the sinner. Happy 
expedient ! Wonderful grace ! — But let us a little 
more particularly consider the nature and excellen- 
cies of this evangelical righteousness. 

As to its nature, it is a complete conformity to 
the divine law. Whatever the precepts of Jeho- 
vah's law demanded, the adorable Jesus performed 
in its fullest extent. His nature being perfectly ho- 
ly, the principle of his actions was absolutely pure ; 
the end for which he did them entirely right ; and 
the matter of them, and rule of their performance, 
without any defect. — Whatever the law, considered 
as broken, threatened by way of punishment against 
the offender ; to that he submitted in all its dreadful 
severity. For he was made sin ; he was made a 
curse. He suffered — amazing love! unparalleled 
condescension! — He suffered the greatest shame, 
the most excruciating pain, that the malice of men, 
or the subtilty of devils, could invent or inflict ; and, 
which was infinitely more, the wrath of God. The 
duration of his passion was indeed comparatively 
short ; but for this the infinite dignity of his Person 
was a full compensation. — When we consider that 
it was the Son of God and Lord of glory, who 
bled and died under every circumstance of infamy 
and pain ; all the dreadful monuments of divine jus- 
tice inflicted on the sons of rebellion in past ages, 
and transmitted to posterity in the most authentic 
records ; all the misery that awaits the licentious 
worldj and is denounced in the scripture \ eannot 



through which Grace reigns* 271 

jaise our ideas of Jehovah's vindictive justice to so 
high a pitch, as a remembrance of the bitter, though 
transitory sufferings of the divine Jesus. 

The excellencies of this righteousness appear from 
the characters it bears in holy writ. For, to signify 
its unspotted purity, it is called Jine linen, clean and 
white. To denote its completeness, it is called a 
robe. To hold forth its exquisite beauty, richness, 
and glory, it is called clothing of wrought gold, and 
raiment of needle-work. To point out its unequalled 
excellency, it is called the best robe. It is better 
than the robe of innocence with which our first pa- 
rents were clothed before the fall ; yea better than 
the righteousness of angels in glory. For theirs is 
but the obedience of mere creatures ; of dependent 
beings. But this — which is the highest epithet that 
language can give — this is the righteousness of 
GOD. Its nature and properties are such, that the 
Lord himself seems to glory in it, frequently calling 
it His righteousness.* 

It is an everlasting righteousness. f It is a robe, 
the beauty of which will never be tarnished ; a gar- 
ment that will never decay ; and clothing that will 
never wear out. When millions of ages have run 
their ample round, it will continue the same that it 
was the first day it came into use ; and when mil- 
lions more are elapsed, there will be no alteration. 
The continuance of its efficacy, beauty, and glory, 
will be lasting as the light of the new Jerusalem j 
unfading, as the eternal inheritance. 

It is a righteousness already performed. It is not 
something now to be wrought in us, by the opera- 
tion of the Holy Spirit. No ; it was completed 

* Rev. xlx. 8. Isa. lxi. 10. Psal. xlv. 13, 14. Luke xv. 22. 
2 Cor. v. 21. Rom. x. 3. Jer. xxiii. 6. Isa. xlvi. 13. and li, 5; 
6, 8, and lvi. 1. t Can. ix, 24 



%1% The Work of Christy 

when the divine Redeemer cried, It is finished, and 
gave up the ghost, — But here, many persons fall 
into a fatal mistake. Ready they are to imagine, 
that sinners are accepted of God in virtue of righ- 
teousness wrought in them, and performed by them, 
through the assistance of the Holy Spirit ; which 
assistance, they suppose, was purchased for them 
by the death of Christ. But, while such an imagi- 
nation prevails, they never can experience what it 
is to be in a justified state. Besides, when the 
blessed Jesus died, he did not do something to as- 
sist our weak, but willing endeavours to save our- 
selves ; he did not lay in a provision of grace, or 
purchase the Spirit for us, by which the defects of 
enfeebled nature might be supplied, and we ren- 
dered capable of performing the condition of our 
justification. But, at that awful and ever memo- 
rable period, when he bowed his head and expired ; 
He, by himself alone, perfectly finished that righ- 
teousness which is the proper condition, and the 
grand requisite of our justification. — That the Spi- 
rit of grace and truth, as given to any, is a precious 
fruit of the death, resurrection, and glorification of 
Christ, is freely acknowledged ; but that Jesus died 
to purchase the Spirit, to work in us any part of 
that righteousness, on account of which we are ac- 
cepted of God, must be denied. For the principal 
work of the Spirit, in the method of grace, our 
Lord himself bearing witness, is to testify of him, 
and reveal his glory to the sinner's conscience. He 
shall testify of me — He shall glorify me ; for He 
shall receive of Mine, and shall show it unto you.* 
Nor does the Spirit of truth act as a sanctifier, till, 
in order ol nature, we are perfectly justified : and 
when justified, he effects our sanctification by that 
* John xv. 26. and xvi. 14. 1 Cor. ii. 12. 



through which Grace reigns. 273 

very truth which reveals the obedience of Christ as 
a finished work. — To think otherwise, is according 
to the Popish scheme, which confounds justification 
with sanctification ; but is very far from being the 
doctrine of the apostles. It is also contrary to the 
sentiments of our first Reformers, and of all their 
genuine successors, both at home and abroad. 

Notwithstanding what has been said concerning 
the matchless excellence of the Redeemer's righ- 
teousness, the reader whose mind is enlightened to 
behold the defects attending his own best perform- 
ances, and whose conscience is affected with a sense 
of deserved wrath, may, perhaps, be ready to say ; 

* As to the glorious nature and superlative excel- 

* lence of this obedience, there is no dispute. But, 
4 is it free for a mere sinner ? Is it not rather de- 
( signed for those who are some way qualified for 
4 it, by a set of holy principles, and a series of 

* pious actions ; those who are distinguished from 

* the altogether worthless and vile ? Is there any 

* possibility for a miserable sinner, a condemned 

* criminal ; one whose transgressions are great, and 

* whose corruptions are strong, to partake of it, and 

* be made happy by it ? and if there be, which is the 
1 way ?' — To these momentous inquiries the oracles 
of God furnish a substantial answer. For they in- 
form us that there is another excellency attending 
it, which has a special regard to the manner of its 
communication ; and therefore ought by no means 
to be overlooked. Yes, blessed be God ! the uner- 
ring word warrants me to assert that this righteous- 
ness is absolutely free. It was wrought for the 
sinner ; it was designed for the sinner ; and is freely 
bestowed on the vilest of sinners. It is not matter 
of bargain, or the subject of sale ; it is not propo- 
sed on certain conditions ; as, the performing some 

A a 



U74 The Work of Christy 

arduous course of duties, or the attaining some 
notable qualifications ; but it is a free gift. " Grace, 
as a sovereign, is exalted to confer it ; and grace, 
we know, deals only with the unworthy. As a gift 
it is imparted ; as a gift therefore it must be re- 
ceived j and as for an absolutely free gift, the pos- 
sessor of it should be thankful. — From these con- 
siderations we may with confidence affirm, that the 
mere sinner, the condemned creature ; he who feels 
himself in a perishing condition, and is conscious 
that he deserves no favour ; has the strongest en- 
couragement given him to rely on it, as quite suffi- 
cient for his justification, and absolutely free for his 
use. Yes, disconsolate sinner, you have no reason 
to hesitate, whether you have a right to conceive 
it, and to call it your own. Believing the testimony 
which God has given of his Son, you receive it, 
and enjoy the comfort arising from it. Heaven 
proclaims your welcome to Christ, and eternal 
faithfulness ensures acceptance to all that believe in 
him. 

By a figure of speech that is frequent in scripture, 
this righteousness is represented as speaking. — 
Doubtless, then, so noble a righteousness must 
have a charming language ; and a little attention 
will discover its import. The language of this 
righteousness is represented by Paul, as directly 
contrary to that description which Moses gives of 
the righteousness of the law ; and thus it addresses 
the anxious inquirer. Say not in thy heart, Who 
shall ascend into heaven ? that is, to bring Christ 
down from above ; as though he had not appeared 
in our nature, to perform a righteousness for the 
justification of sinners. Nor does it bid thee in- 
quire, Who shall descend into the deep ? that is, to 
bring up Christ again from the dead ; as if he had 



through which Grace reigns. 275 

not perfectly paid the debt for which, as a surety, he 
became responsible ; and received in his resurrec- 
tion, from the hand of his father, an acquittance in 
full for himself and his people. But what saith it, 
what then is its language ? The zvord of grace 
which reveals this righteousness is nigh thee, sinful 
and wretched as thou art. Even so near, as to be 
in thy mouth to proclaim its excellence, and in thy 
heart to enjoy its comfort ; that is the word, the 
doctrine of faith zuhich rue preach. It further says, 
That if thou shalt confess with thy mouth the Lord 
Jesus, as dying an accursed death for the redemp- 
tion of sinners ; and shalt believe in thine heart that 
God hath raised him from the dead, as a divine tes- 
timony that the atonement made was accepted by 
eternal justice ; thou shalt be saved horn final mi- 
sery, and exalted to the joys of heaven.* 

The language of this divine righteousness is here 
described both negatively and positively. Nega- 
tively: "We are not commanded to do some arduous 
work, in order to obtain acceptance ; nor are we 
required to do any thing at all for that purpose.— 
Because it is evident that believing in Christ, which 
is here mentioned, is, in the business of justifica- 
tion, opposed to works and doings of every kind.f 
The faith here designed is, therefore, to be consi- 
dered as the receiving of Christ and his righteous- 
ness ; or, as a dependence on him alone for salva- 
tion. Believing the gracious report, we receive the 
atonement ; we enjoy comfort ; and have the earnest 
of eternal glory. 

But as the awakened sinner is ever disposed to 
imagine that he must do some great thing, in order 
to obtain the pardon of sin and peace for his con- 
science ; therefore the language of this righteous- 

* Rom. x. 5, 0, 7, 8, 9. f Rom. iv. 5, 16. Gal. iii. 12. 18, 



7& 



The Work of Christ, 



Bess is also described positively. Thus considered, 
it plainly declares, that the only obedience by which 
there is favour with God and a tide to happiness, is 
already performed : and, that the anxious inquirer 
is not left in a state of uncertainty how it may be 
enjoyed ; for it is brought near in the word of grace, 
with a free welcome to rely on it and use it as his 
own, to the everlasting honour of its divine author. 

By comparing what the apostle says about the 
righteousness of faith, with what Moses declares 
concerning the righteousness of the laxv, we learn ; 
That whoever thinks of doing any good work, as 
the condition of life, is ignorant of that obedience 
which the gospel reveals ; is under the law, as a 
covenant ; is a debtor to perform the whole ; and, 
as a breaker of it, is obnoxious to its awful curse. 
This is his case even when, with the Pharisee ia 
the parable, he thanks God for assisting him to 
perform the supposed condition, whether great or 
small. For the righteousness of the law, and the 
righteousness of faith, are here directly opposed. 
This is evident from the scope of the place in ge- 
neral ; and especially from the adversative but, with 
which what is said about the righteousness of faith 
is introduced. 

This vicarious obedience is no less useful to the 
sinner, than perfect in itself. By this work of our 
heavenly substitute, that holy law which we have 
broken is highly honoured ; and that awful justice 
which we have offended is completely satisfied. By 
this righteousness the believer is acquitted from 
every charge, is perfectly justified, and shall be 
eternally saved. In this consummate work, Jeho- 
vah declares himself well pleased, and in it all the 
glories of the Godhead shine. — Yes, the obedience 
of our adorable Sponsor is perfect, as divine recti- 



through which Grace reigns* 

tude could require ; and excellent, as eternal w 
dom itself could devise. Admirable righteousness ! 
Who that is taught of God would not, with Paul, 
desire to be found in it P and who, that is conscious 
of an interest in it, can cease to admire and ado] 
the grace that provided, and the Saviour t 
wrought it ? 

Is the obedience of the Lord Redeemer so glc: ; 
ous in its nature, so excellent in its properties, 30 
free in the manner of its communication to the un- 
godly, and so extensively useful to all that possess 
it? What encouragement then has the miserable 
sinner to look to it! How safely may he confide in 
it, as all-sufficient to justify his ungodly soul ! For, 
be the demands of divine law and infinite justice 
ever so great, or numerous, or dreadful ; the work 
of Christ completely answers them all. There is 
greater efficacy in the grace of God, and in the work 
of his incarnate Son, to justify and save from deser- 
ved perdition ; than there can be demerit in the of- 
fences of a sinner, to incur condemnation and ruin. 

Nor can it seem strange that the work of Christ 
should be thus efficacious. For Gor* the Son per- 
formed it, in the capacity of a substitute. God the 
Father declares his delight in it, and treats as his 
children all those who are vested with it. And it is 
the principal business of God the Holy Spirit, as a 
guide and comforter, to testify of it. So that every 
other righteousness, in comparison with it, is quite 
insignificant: if set in competition with it, is viler 
than dross, and worse than nothing. In this righte- 
ousness Christians of all ages have gloried, both 
living and dying, as the only ground of their hope. 
In this most perfect obedience believers are now 
exalted and the saints in heaven triumph. For the 
work of Christ finished on a cross is the burden of 
Aa 2 



2*8 The Consummation of 

their songs, — But who can point out all its beauties I 
Who can show forth half its praise ? After all that 
has been written or said about it, by prophets or 
apostles, here on earth ; after all that has been sung 
or can be conceived, by saints or angels in the world 
of glory j considered under its divine character, the 
righteousness ot JEHOVAH, it exceeds all pos- 
sible praise. The inhabitants of the heavenly world 
must be conscious, that their loftiest strains, though 
expressed with seraphic ardour, fall vastly short of 
displaying all its excellence. So that, 

* When Gabriel sounds these glorious things, 

* He tunes and summons all his strings.* 



CHAP. XIII. 

Concerning the Consummation of the glorious reigfi 
of Grace, 

AS divine Grace is glorious in itself, and infinitely 
superior to all that is denominated free favour among 
men; as the way in which it reigns is absolutely 
without a parallel, and such as will render it for ever 
dear to all the disciples of Christ ; so the end of its 
benign government is equally glorious : for it is 
eternal life. Reviving, ravishing thought ! This, 
m subordination to his own glory, is the great de- 
sign of God in every gracious dispensation toward 
his people. The emphatical phrase is used in scrip- 
ture to signify, An everlasting state of complete holi- 
ness and consummate happiness, in the presence and 
fruition of God, in all his Persons and perfections. 
To this blissful state, Grace as a sovereign, infalli- 
bly brings her subjects, through the Person and 
Vork of Immanuel. 



the glorious reign ofGface. %7§ 

To assist our feeble and contracted minds in form- 
ing some faint ideas of celestial blessedness, and to 
inform us by whom it shall be enjoyed ; it is com- 
pared by sacred writers to the most delightful and 
glorious things that come under our notice in the 
present world. For instance : To denote its super- 
abounding delights, it is called paradise, in allusion 
to the garden of Eden : for at God's right hand are 
pleasures for ever more. — -To signify its grandeur, 
magnificence and glory, it is called a crown and a 
kingdom. As a crown, it is unfading and incorrup- 
tible. To intimate that none shall enjoy it, except 
in virtue of the Redeemer's obedience, it is denom- 
inated a crown of righteousness. It is also called a 
crown of life and a crown of glory. As a kingdom 
it was prepared for believers before the foundation 
of the world, and is the kingdom of their Father ; — ». 
who bestows it upon them here, in right to possess j 
hereafter, in perfect enjoyment. To ascertain its 
perpetuity, it is called an everlasting kingdom : and 
those that enjoy it, are called kings, are said to sit 
tipon thrones and to reign in life. — To inform us 
who shall possess it, and on what ground, it is cal- 
led an inheritance. Plainly denoting, that none but 
the children of God shall enjoy it : for a servant, 
considered as such, cannot inherit. We must 
therefore be the sons of the highest, by adoption and 
regeneration, before we can justly hope to enjoy the 
heavenly patrimony. For however diligent the sons 
of God may be in keeping his commands, and in 
performing his will ; they shall not possess it under 
the notion of a reward of duty, or as wages for 
work ; but under the idea of a testamentary gift.— « 
Yes ; it is a gift by way of legacy, and is bequeathed 
to them in the everlasting testament of our Lord 
Jesus Christ* According to those words, I appoint 



280 The Consummation of 

by testament unto you a kingdom,* The kingdom 
is most glorious, the inheritance most free to the 
children of God, and absolutely unalienable. 

Nor are the heirs of this boundless bliss without 
some joyful foretastes of it in this life. Faith being, 
as the apostle defines it, the substance of things hoped 
for and the evidence of things not seen ; they antici- 
pate, in some degree, the joys of the upper world. 
In the present state, they receive the earnest of 
their future inheritance, and rejoice in hope of the 
full fruition. Nay, at some bright intervals, they 
rejoice with joy unspeakable, and full of glory. For 
he that believeth hath everlasting life, in the promise, 
and in the earnest of it. Having fed for refuge to 
lay hold on the hope set before them ; those two immu- 
table things, the promise and the oath of God, in 
either of which it is impossible for him to lie; afford 
them strong consolation respecting their final pre- 
servation and eternal happiness. Living by faith 
on the dying, the ascended Redeemer, as their 
surety and sacrifice, their righteousness and advo- 
cate ; and viewing the stability of the promise, the 
covenant, the oath of Jehovah ; they have the great- 
est assurance that, when Christ who is their life 
shall appear, they also shall appear with him in 
glory. 

The future happiness of believers may be consi- 
dered, either as it is enjoyed by the separate spirit, 
before the resurrection and the last judgment ; or 
by the soul and body united, after that awful period 
is come, and those grand events had taken place. — 
That the separate spirits of the saints are possessed 
of thought and consciousness, and that they enjoy 

* Luke xxii. 29. Thus the celebrated Witsius renders and 
interprets the passage. Oecort. L. in. C. x. § 28. To the same 
effect, Beza and Castalio translate the words. 



the glorious reign of Grace* 281 

ineffable bliss in communion with Jesus their exalted 
Head ; are truths manifestly contained in the uner- 
ring word. Soon as that mysterious union, which 
subsists between soul and body in the present state, 
is dissolved by death ; the soul, being made perfect- 
ly free from the being of sin, immediately enters in- 
to glory. Death, to the saints, far from being a penal 
evil, is numbered among their privileges, and makes 
one article in their comprehensive inventory of di- 
vine blessings.* Death is the gate by which they 
enter those heavenly mansions prepared for them ; 
in the possession of which they enjoy delights that 
could not be experienced in this mortal state. The 
knowledge of that sublime blessedness, and of an in- 
terest in it, made Paul desire to depart and to be 
with Christ, which is far better; infinitely preferable 
to all that can be enjoyed in this world. 

The same incomparable man and infallible teach- 
er says ; Whilst we are at home in the body, we are 
absent from the Lord : at the same time declaring, 
that it was far more eligible to him and his pious 
cotemporaries, to be absent from the body and present 
with the Lord, Now if the apostle's words have 
any sense, and if their meaning be at all intelligible, 
we cannot suppose him to have imagined, that his 
immortal soul, when separated from the body,would 
lie in a sleepy, unconscious, inactive state, till the 
sound of the archangel's trumpet should awaken it ; 
which notion is by some warmly espoused. For in 
such a state of absolute insensibility he could not, 
with any propriety, be said to be with Christ, or to 
enjoy the presence of God. Before the dissolution 
of his body, he rejoiced in the light of Jehovah's 
countenance, and had much communion with his 
Crod j was indulged with bright manifestations of 



282 The Consummation of 

divine favour, and exulted in the certain prospect of 
a blissful immortality : all which, according to the 
sleeping scheme, he instantly lost by death. Under 
the deprivation of which he must continue for a 
long series of years ; even till the voice of the 
Omnipotent, and the alarming crash of a falling 
world, shall rally his dissipated, and awaken his 
drowsy powers into act : and so bring him into a 
second enjoyment of himself, and of his God. How 
uncomfortable such an idea to the real christian ! 

That the departing spirits of the children of God 
enter immediately into happiness, might be proved 
from a great variety of divine testimonies. Among 
which there are few more apposite, than that which 
contains the remarkable and gracious answer of 
Jesus to the converted thief, when they were both 
on the verge of the unseen world. Verily I say 
unto thee, To-day shalt thou be -with me in para- 
dise, — These words include a particular answer to 
the request of the expiring penitent, who prayed 
that Christ would remember him. As if our Lord 
had said ; ' I will not only remember thee, as absent ; 
1 for verily, thou shalt be with me in the everlasting 
* mansions, to behold my glory.' As the dying pe- 
titioner desired his request might be granted, when 
the bleeding Jesus should enter into his kingdom ; the 
suffering Saviour certified him, not only of the place 
where he was to reign, which he calls paradise ; but 
also of the time when he was to enter on the pos- 
session of his kingdom, signified by, to-day. Nor 
is it unworthy of notice, that when this promise 
was made the day was half elapsed ; for it was about 
the sixth hour, Yet Christ promised him the joys of 
paradise before that very day concluded ; knowing 
that, in the interim, they should both make their 
exit. As the gracious promise to this thief was 



the glorious reign of Grace. 283 

very extraordinary ; and as the person to whom it 
was made was in such circumstances, and bore such 
an infamous character ; Jesus confirmed it with 
the asseveration, verily. As if he had said ; c I, the 
4 Amen, who am truth itself, solemnly declare 
' that what I have promised shall certainly be fulfilled 
i this day.' 

The different punctuation and sense of the text, 
that are given by those who adopt the sleeping 
scheme, appear far-fetched, strained, and jejune.— 
They contend, that the words ought thus to be point- 
ed ; I say unto thee, to-day thou shalt be with me 
in paradise. As if our Lord had not the least in- 
tention to fix the time, when the converted male- 
factor should behold his glory ; but only declared, 
by the expression to-day, the certainty of what he 
promised. — To which forced, unnatural, and insipid 
interpretation of the passage, it may be justly ob- 
jected j That as the thief could not be ignorant of 
the time when the gracious promise was made ; 
so he had no occasion to have that particular dis- 
tinguished and confirmed in so solemn a manner. — 
Nor is it the expression to-day, but the word verily, 
which indicates the truth of what was affirmed, and 
the certainty of enjoying the promised blessing. 
For as to-day in our Lord's answer, denotes a pre- 
cisely limited time ; so it evidently corresponds to 
the adverb when, in the thief's petition. 

This hypothesis appears, not only uncomfortable 
to the real christian, and anti- scriptural to the im- 
partial examiner of the sacred records, but also un- 
phiiosophical. For as the soiil is a thinking being, 
if, when the animal frame is dissolved, it were to be 
entirely deprived of thought and consciousness ; it 
must, for aught appears to the contrary, lose its ex- 
istence. But if so, instead of a resurrection at the 



^84^ The Consummation of 

last day, there must be a new creation ; which is 
contrary to the analogy of faith, and to the hope of 
saints in every age. A mind without thought and 
consciousness, and matter without solidity and ex- 
tension, being equally absurd ideas. 

The separate spirits of saints, therefore, being 
lodged in eternal mansions, and abiding at the 
source of all felicity, enjoy inconceivable pleasures. 
They are completely released from all troubles of 
every kind ; from all sins and sufferings ; from all 
temptations and sorrows. Moral evil, with all its 
attendants, is ''entirely banished from those bright 
abodes : for the people that dwell there are all per- 
fectly righteous ; nor shall any of the inhabitants of 
that land say, I am sick. Their garments are al- 
ways white j their harps are always tuned. — Being 
with Christ, according to his promise, they behold 
his glory, and are delighted with his beauty. The 
infinite excellencies of Jesus, the incarnate Jeho- 
vah, are illustriously displayed in that exalted 
state. Those divine and mediatorial perfections, 
of which, while here below, we can form but very 
low conceptions ; beam forth on the holy and happy 
spirits in a blaze of glory. — With adoring gratitude 
and pleasing astonishment they reflect ; ■ This is 
c he that once raised a feeble cry in the stable at 
4 Bethlehem ! This is pie that spent his life in one 
4 continued series of beneficent actions, when sur- 

* rounded with meanness and poverty, with re- 

* proaches and sorrows ! This is HE — but, O how 
4 changed !-— who made his exit on Calvary, under 
' every mark of infamy, under the severest sensa- 

* tions of pain, both in body and soul ; and all this 

* to accomplish our salvation !' — To view him eye 
to eye, who was once a man of sorrows and suf- 
ferings to the highest degree ; to behold him who 



the glorious reign of Grace* 285 

is their husband and head, after all the abasement 
and misery to which he submitted on their account, 
thus exalted and glorified, must fill their souls with 
exstatic bliss. 

Nor are they mere spectators of his glorious ex- 
altation. They not only behold their beloved, and 
have intercourse with him, as loyal subjects with an 
exalted sovereign ; but he entertains and rejoices 
over them as his friends and brethren, as his bride 
and portion. This we may learn from the friendly 
freedom he used with his disciples v. hile here on 
earth. For though, as their sovereign Lord, he 
required supreme respect, and accepted profound 
adoration ; yet he did not keep them at an awful 
distance, but conversed with them in the most fa- 
miliar manner. Doubtless, then, he does not behave 
with less freedom, or keep them at a greater dis- 
tance, because of his exalted state ; but rather takes 
them into a state of exaltation with himself. For 
though he is exalted above all blessing and praise, 
yet not as a private person, nor merely for his own 
sake ; but as the head of his numerous family, and 
as the saviour of all his people. The advancement 
of him, the head, could not be intended to remove 
the members to a greater distance : for there is the 
same relation, and the same union, subsisting be- 
tween bim and them. Consequently, they must be 
honoured and exalted with him. Beholding his in- 
finite glory, their adoring regards are heightened ; 
but this is far from diminishing their nearness to 
him, or their delight in him. It only serves to in- 
crease their astonishment and joy, as they find him 
still condescending to admit them into such a fami- 
liarity with him, and so liberally communicating his 
glory to them. 

When in this lower world, they discerned the 
Bb 



286 The Consummation of 

signatures of Deity in the works of creation, and of 
providence. They beheld yet brighter displays of 
Jehovah's glory in the operations of grace, and in 
the amazing effects of his love ; in die gift of a Sa- 
viour, and in his death on the cross. But now, 
having their intellectual powers abundantly strength- 
ened, they have manifestations of his infinite ex- 
cellence, compared with which, all their previous 
discoveries of divine perfection, by the material 
creation ; and all the happiness they enjoyed in the 
church militant, were poor and mean, were low 
and languid beyond expression. For they are sur- 
rounded with the opulence of God, and eternally 
enriched with his munificence. 

If Paul, ravished with the more obscure appear- 
ances of divine wisdom, could not forbear exclaim- 
ing ; the depth of riches, both of the wisdom and 
knowledge of God ! what holy transports of wonder 
must it afford the spirits of the just made perfect, to 
hav&the counsels of heaven laid open to their view ? 
The contemplation of divine power, under the con- 
duct of infinite wisdom, and leagued with boundless 
goodness, must heighten their pleasure. How de- 
lightiul to behold, in the light of glory, that power 
which raised the vast frame of nature, and from the 
beginning sustained all things — -That power, which 
turned the mighty wheels of providence in every 
age of the world, through all the revolutions of 
time — That uncontrollable power, which restrain- 
ed legions of malignant spirits and accursed .fiends, 
in ten thousand different instances, from perpetrat- 
ing their malicious designs, and from filling the 
world with mischief ; which wrought upon the ob- 
durate hearts of rebellious creatures, caused them 
to acknowledge divine sovereignty, and made them 
willing to accept salvation in the appointed way— 



the glorious reign of Grace, 287 

That power, which, having formed their souls anew, 
preserved them in the midst of innumerable dan- 
gers that continually lay in their way to the regions 
of happiness ; nor ever intermitted, its guardian 
agency, till it brought them safe to glory ! 

If the power of God, as beheld by the saints in 
light, be so delightful a subject of contemplation ; 
what exuberant joy must the views of his love af- 
ford ? For as love is the noblest passion of the 
human breast, so it is the brightest beam of Divinity 
that ever irradiated the wide creation. Love is a 
pleasing theme, and the meaning of that divine sen- 
tence, God is Love, is there unfolded to the very 
life. The happy spirits are no longer obliged to 
learn Jehovah's love from his names and works ; 
for they now behold it as essential to his Being. 
The day they had long expected, that happy day 
which is appropriated to the full discovery of divine 
love, having dawned upon them, they take their fill 
of loves. Now the immortal spirit is invigorated in 
all its powers, enlarged in all its faculties, on pur- 
pose to render it capable of taking in more copious 
views, and of receiving abundantly larger emana- 
tions of divine love, than it could possibly before 
enjoy. They have now traced up the streams to 
the eternal fountain ; the beams, to the very sun of 
love. The bosom of their Father, where the 
thoughts of love were lodged from everlasting, and 
where its noble designs were formed, is laid open 
to their view. Now they clearly see why the Son 
of God became incarnate, undertook the redemp- 
tion of man, and, in order to accomplish the ar- 
duous work, obeyed, and suffered, and died the 
most painful and infamous death — Died, a sacri- 
fice, an atonement for sin ; a spectacle to the world, 
to angels, and to men. The wonderful soul pene- 



288 The Consummation of 

trates the vast design, and sees, with warmest gra* 
titude, why itself was not made an everlasting mo- 
nument of divine justice ; why its native enmity 
against God was completely subdued, and why its 
enormous crimes were pardoned. All which is 
resolved into the free, distinguishing love of God. 
The adoring soul beholds, with ecstacies of delight, 
how well the admirable effects correspond to their 
grand, original cause. Certainly, nothing short of 
heaven itself, •which gives the experience, can give 
an adequate idea of such exalted bliss. 

Nor will their views of divine justice ; no not in 
its awful effects considered as vindictive, and mani- 
fested in the damnation of innumerable myriads of 
apostate angels and sinful men ; in the least allay 
their joys, or damp their pleasures. For, however 
infidels may now object against an eternal punish- 
ment being inflicted for transient crimes ; and ar- 
raign the Book of God itself, which asserts that so 
it shall be ; to them it appears, in the clearest light, 
that sin is an immite evil, and therefore justly de- 
serving of perpetual misery. Their holy wills, be- 
ing perfectly conformed to the pleasure of God, 
fully acquiesce in the sentence pronounced upon of- 
fenders, and rejoice in the execution of it on all the 
daring sons of rebellion, whether angels or men. — 
They now more fully discover, how holiness in the 
Lawgiver, the demands of his law, and the rights 
of his justice, were all displayed and perfectly satis- 
fied, in the redemption of their souls by the blood 
of the cross. The remembrance and views of which 
are a scene of wonders, and an inexhaustible source 
of joy. 

Divine holiness they contemplate with supreme 
delight. God is glorious in holiness. This perfec- 
tion of the Godhead has frequently been celebrated 



the glorious reign of Grace. 289 

in lofty strains of devotion, by saints on earth.* — 
Now, if those who dwell in houses of clay ; whose 
views, at the best, are so feeble and partial, have 
been so affected by meditating on it ; what thoughts 
must they have who behold it in all its glory ? With 
adoring hearts and ravished eyes, with inflamed de- 
votion ancf notes divinely sweet, they join the hea- 
venly choir in that seraphic hymn; Holy! holy! 
holy ! is the Lord of hosts ! Heaven and earth are 
full of his glory ! How inconceivable the pleasure ! 
how divine the joy ! And may I not venture to add, 
the views of this glorious holiness must have such 
a transforming efficacy on the happy spirits, as to 
produce in them a perpetually advancing conformity 
to God in holiness and in glory ? 

If the face of Moses shone with peculiar bright- 
ness, after he had been admitted to familiar con- 
verse with Jehovah on the mount; how much 
greater must that effulgence be, which God com- 
municates to those who constantly behold him with- 
out any interposing veil ? The transcendent amia- 
bleness of Jehovah greatly consisting in his immacu- 
late holiness (for holiness is nothing but intellectual 
beauty) and he presenting himself to beatified saints 
as the Infinite Beauty ; they must perpetually rest 
in him as the proper object of their love, and as the 
centre of their delight. Nor can they cease to ad- 
mire the equity of that command, which requires 
the most perfect love to God, on account of his own 
infinite loveliness and ail-surpassing excellence. 

Being favoured with a more perfect knowledge of 
God, and more intimate communion with him, their 
love to him is proportionally heightened. That 
grace which reigned in their whole salvation, being 
discerned by them in a stronger light ; inflames thein 

* Exod. xv. 11. 1 Sam. ii. 2. Psal. xxx. 4, and xcvii. 12. 
Bb 2 



• 



290 The Consummation of 

with the most ardent love to its adorable. Author, 
and to Jesus by whom it reigned. All the amiable 
and infinite perfections of Deity, shining upon them 
in the light of glory, their holy bosoms cannot but 
glow with the utmost fervour. They cannot but 
make returns of love, and in such a manner, as are 
suited to their happy and exalted state. — Their su- 
preme love to God, causes them to contemplate his 
divine perfections and astonishing operations with 
ever-new delight ; by which they are more and more 
assimilated to his divine image. Hence that sub- 
lime delight, which, in the sacred page, is called the 
joy of the Lord, 

Absolutely free from that pride and selfishness 
which tarnish our best services while here, and quite 
remote from ail those imperfections which attended 
them in a malignant state ; songs of sincerest grati- 
tude and hymns of holy w T onder, the profoundest 
acknowledgments of multiplied obligations to reign- 
ing grace and the loftiest strains of thanksgiving to 
God and the Lamb, are their uninterrupted and 
sweet employ. Ever free to declare, that the only 
cause of their enjoying the beatific vision, and being 
seated on thrones of glory ; is that grace which, as 
a mighty, magnificent, and bountiful sovereign, 
reigned through the person and work of Immanuel. 
Hence it is that grace, as- it appears, and shines, and- 
triumphs, in rescuing them out of the hands of 
Satan — in preserving them through all dangers — 
in supporting them under the severest trials — in 
bringing them safe to glory, and in crowning them 
with unutterable bliss — is the grand and unvaried 
burden of their songs. To the God of all grace, 
the triune God, they address all possible praise with 
divine delight. 

Peculiarly great and glorious is that sublime bles- 



the glorious reign of Grace. 291 

sedness which is possessed by the separate spirits of 
saints in heaven : it, nevertheless, comes far short of 
that happiness which shall be enjoyed in their whole 
persons, and which belongs to the consummation of 
that celestial state. For the oracles of God fre- 
quently intimate, that the bliss of the saints will not 
be absolutely complete, till the general judgment is 
past, and the end of the world is come.* We may 
therefore take notice of some things, by which their 
blessedness will then be enhanced. 

Their bodies being raised in glory, and reunited 
to their immortal spirits, will not only be a demon- 
stration of divine power, and a display of divine 
goodness, very wonderful in their eyes ; but also an 
addition to their blessedness. For, so long as any 
of the children of God continue in this perplexing, 
miserable world ; and so long as the bodies of saints 
departed are confined in the grave ; the happy spi- 
rits in glory cannot be ignorant, that the power which 
sin obtained over man is not yet entirely abolished ; 
and, consequently, that something must be wanting 
to the consummation of their joy. But by the re- 
surrection, death itself, which is the last enemy, 
shall be destroyed ; never more to have the least 
power, but over the enemies of God, and of his peo- 
ple. 

That the dead shall be raised, is a fundamental 
article of the christian creed. That the same bodies 
shall be raised, which fell by death, the justice of 
God and the comfort of believers apparently re- 
quire j is clear from the scriptures, and is implied 
in the word resurrection. But though, as to their 
substance they shall be the same ; so far at least, 
as to support the identity of them ; yet as to their 
qualities, the alteration will be so great, that we can- 
* Cor. iii. 4. 2 Tim. i. 12. and iv. 8. 1 Pet. v. 4. 



292 The Consummation of 

not form suitable ideas concerning them.— That 
surprising change which shall pass upon them, is 
absolutely necessary to fit them for the exalted state 
into which they shall be introduced, when re-animat- 
ed by their immortal spirits. Hence those words; 
Flesh and blood cannot inherit the kingdom of God. 
The present constitution of our bodies renders them 
incapable of bearing the splendour of the heavenly 
world ; and, consequently of partaking in the joys 
of that state. The glory of it would be insupport- 
ably bright ; too dazzling for them to sustain. Like 
herbs and flowers of the most delicate kind, exposed 
to the scorching glare of the meridian sun, they 
would faint under it. But when that which was 
sown in corruption shall be raised in incorruption ; 
when that which was sown in dishonour and weak- 
ness, shall be raised in glory and power ; when this 
corruptible shall put on incorruption, and this mortal 
shall put on immortality — in a word, when that 
which was sown a natural body shall be raised a 
spiritual body ; it will then be capable of partaking 
in the employment and bliss of heaven. When the 
bodies of believers shall be raised by almighty 
power, and fashioned by infinite wisdom, like to the 
glorious body of Christ;* 1 they will be fit com- 
panions for their souls to all eternity. Then shall 
the righteous shine forth as the sun, both in body and 
soul, in the kingdom of their Father.] — Then shall 
the body, which partook in the sorrows and suffer- 
ings of this present world ; which suffered various 
hardships and acts of violence, from the enemies 
of Christ : and which assisted the intellectual powers 
in performing religious duties, be a partaker of the 
joys of that triumphant state. Yes, the earthly ta- 
bernacle, being the purchase of redeeming blood. 
* Philip. Ui. 21. f Matt. xiii. 43. 



the glorious reign of Grace. 293 

and the temple of the Holy Ghost, even when sur- 
rounded with imperfections ; shall then be bright 
as the sun, vigorous with celestial youth, and un- 
decaying as the power that shall support it. We 
may therefore conclude, that the bodies of the saints 
being raised from the dust of death, will contribute 
much to augment their bliss. — But who can form 
adequate ideas of the nature and excellence of a 
spiritual body f Who can declare the power and 
grace that shall be exercised and manifested to- 
ward the children of men, in raising their sleeping 
dust, and in forming their bodies afresh for an eter- 
nal world, after so dignified an examplar as the glo- 
rious body of Christ ? Here we must leave them, 
till we behold the glorified body of our exalted Re- 
deemer, or experience the happy transformation. 
For the beloved disciple himself declares, It doth 
not yet appear xvhat we shall be: but we knoxv that 
when he shall appear we shall be like him, for we 
shall see him as he is.* To which I mav add- in 
allusion to the Words of the psalmist ; we shall cer- 
tainly be satisfied with the amazing alteration, when 
we awake from the sleep of death, in the likeness 
or our adorable Saviour, f 

Another thing which will add to the blessedness 
of saints at that day, is their public acquittal by Jesus 
the judge when standing before his tribunal.— 
Behold he cometh xvith clouds, and every eye shall see 
him! Infinitely grand and awfully amiable He now 
appears. Innumerable angels attend his approach, 
and pour around his chariot. The brightness of ten 
thousand suns is lost in the blaze of his glory, and 
in the lustre of his countenance. Behold ! a great 
white throne is erected \\ clear as light, and fiery 
as flame. The judge, inflexibly just and immensely 
* 1 John iii. 2. f Psalm xvii. 15. % -Rev, xxt 1 h 



294 The Consummation cf 

glorious, ascends the tribunal ; and before his pre- 
sence the heavens and the earth flee axvay. Those 
innumerable millions of rational creatures that peo- 
ple the universe, are now assembled. The books 
are opened. Myriads of adoring seraphs, and 
countless multitudes of anxious spectators, await the 
grand result. The wicked, with trembling hands 
and throbbing hearts ; with horror in their aspect 
and damnation in view, would be glad to lose their 
being ; but the righteous are bold and intrepid : for 
the Judge is their friend, and their saviour. The 
righteousness in which they appear, was^ performed 
by Him. The plea which they make, He cannot 
reject. For it is the blood which He shed to atone 
for their sins, and the promise He made to comfort 
their souls, under the expectation of this important 
event. They there stand, not to have any fresh 
indictment brought against them ; nor to have any 
thing laid to their charge, by Satan, or the law, or 
justice ) but to be honourably acquitted in the pre- 
sence of angels, and of the whole assembled world. 
The sentence of justification, long before pronoun- 
ced in the court of heaven, and in the court of 
conscience, at the time of their conversion ; is 
now recognized in the most solemn and public 
manner. The works of faith and labours of love 
performed by them, in the time of their pilgrimage 
here below, toward their needy fellow-christians ; 
are now produced by the omniscient judge, as fruits 
and evidences of their union with him, of their 
faith in him, and of their love to him.* The na- 

* Matt. xxv. 34 — 40. It is very observable how different the 
conduct of saints will be, at this awful and glorious time, from 
that of nominal professors, as represented by our Lord in Matt, 
vii. 22. Here we find the Judge taking notice of his people's 
works, when they make no mention of them. Not only so, but 
when he is pleased to mention their labours of love, with high, 






the glorious reign of Grace. 29o 

ture and quality of their works ; the principle from 
which they proceed, and the end for which they 
were done, together with the character of those that 

approbation, they seem to have forgotten them. A plain proof 
they did not expect salvation by them, nor ever thought of any 
such thing-. No ; Christ was their righteousness, and that was 
sufficient. The works they performed were designed to glo- 
rify him, and to express their gratitude to God for his benefits. 
But, so conscious were they of the imperfections cleaving to 
their performances, that they were ashamed to mention them. 
Whereas, when our Lord represents the reason of hope in self- 
righteous persons, he tells us that they will say, with great 
importunity ; Lord ! Lord ! have we not prophesied in thy name ? 
and in thy name have cast out devils ? and in thy name done many 
wonderful works ? But he will answer ; / never knew you : De- 
part from one, ye that work iniquity. They plead their own 
works, religious duties, and great usefulness, as a sufficient 
reason why they should be admitted into the kingdom of glory, 
Not that they pretend to have done these things by their own 
strength, or natural abilities. No ; they acknowledge that all 
was done in the name of Christ ,- by his authority, and his as- 
sistance. For which reason, we may suppose, they would be 
the more confident of acceptance with him. Hence, we have 
done this, and we have done the other, is their cry and their plea. 
They thought of coming to heaven by their own works. They 
did them for that end, and were loth to be disappointed. But 
what is the issue ? Why, truly, these mighty workers and 
very useful persons, are branded as the workers of iniquity ; 
not acknowledged as the people of God. They are thrust down 
into hell, with all their fine recommendations and imaginary 
goodness ; and notwithstanding all their pleas and promising 
hopes founded upon them. — While the poor in spirit, those who 
are sensible of their own unworthiness ; who live by a righ- 
teousness imputed, making that the only ground of their hope ; 
and who, from love to the truth, and to Christ as revealed by 
it, perform good works with a view to the glory of God, not 
in the least expecting admission into the eternal kingdom for 
the sake of their pious performances — these, who say not a 
word about any thing- which they have done, are accepted by 
the Judge of all, into everlasting honour and joy. Let the le- 
galist be cautioned by this, not to trust in his own duties, 
though of the most splendid kind : and let all who love the truth 
be encouraged to abound in every instance of duty to God ; 



296 The Consummation of 

were benefited by them ; will afford sufficient evi- 
dence to whom the performers of them belong. — 
These expressions of love and fruits of holiness be- 
ing remembered by Christ, though forgotten by the 
saints, he will avow them for his own ; he will num- 
ber them among his jewels ; he will confess them 
before his Father and all the holy angels. Then 
shall their characters which, in the time of their so- 
journing here below, were aspersed with every foul 
reproach, be fully vindicated to their everlasting 
honour, and to the eternal confusion of all their ad- 
versaries. For, with a smile of divine complacency 
the judge will say; Come ye blessed ofmy Father, 
inherit the kingdom prepared for you from the foun- 
dation of the zvorld. Reviving words ! Having long 
desired to be near the Lord, they are invited to 
come, and to be with him for ever. Now the pain- 
ful fears which they once had are eternally remov- 
ed ; for they are pronounced blessed of the Father , 

especially, in that of communicating to the indigent members 
■of Christ. For the Judge will say to them on his right hand ; 
Inasmuch as ye have done it unto one of the least of my brethren, ye 
have done it unto vie. Matt. xxv. 40. What condescension is 
here ! Christ is not ashamed to own the meanest of his people 
under the character of brethren. 

There is reason to fear that many professors, whose situation 
in life is a little more elevated than that of their neighbours, 
are almost above looking at the poor brethren of Christ; and 
would be extremely offended, if one of those indigent disciples 
were to address any of them under the character of a brother. 
But who art thou, reptile of the earth! that thou shouldst be 
ashamed of them whom Jesus, the Lord of glory and Judge of 
the world, will acknowledge as his brethren ? What, shall a little 
shining dust, or worldly honour, so elate thy ignoble mind and 
swell thy contracted heart, that the poor members of Jesus Christ 
shall have no place in thy affections ! Beware lest, after all thy 
profession, thou shouldst go down to hell with a lie in thy right- 
hand; and all thy expectations of eternal happiness prove no 
better than ' the baseless fabric of a vision. 3 



of the glorious reign of Grace. 297 

by a voice which the whole assembled world shall 
hear. They who are all poor in spirit, and the gen- 
erality of the poor in temporals ; how agreeably 
then must they be surprised to hear, that they are 
called to possess a kingdom ; called to inherit it, as 
princes of the blood royal, who are born to thrones 
and crowns ? Lost they will be, in pleasing astonish* 
ment, to find that, before they had a being, or the 
foundations of the world were laid, the eternal God 
had prepared this kingdom for them ; and every 
reflection upon the way in which they came to pos- 
sess it, must heighten their amazement and joy. — 
Then shall they be admitted, in their whole persons 
into the fullness of bliss ; into a nearer and more 
perfect fruition of God, than they ever before en- 
joyed. 

Their blessedness thus heightened shall be eternal. 
It is eternity stamped on their enjoyments that gives 
them their infinite worth. For could they who are 
so high in bliss be apprehensive of an end of their 
happiness, however remote ; l that ghastly thought 
' would drink up all their joy.' But their inheri- 
tance is unalienable, their crown unfading, and their 
kingdom everlasting. Jehovah himself is their 
light, and the Most High their glory. Yes, the 
infinite God is their portion, and their exceeding 
great reward.* Their felicity therefore is perma- 
nent as the divine perfections they adore and enjoy ; 
and made certain to their own comprehensive minds 
beyond the possibility of a doubt. This makes 
their state supremely glorious. This constitutes 
it heaven indeed. — Nay, what if the limits of their 
capacities should be for ever enlarging, and for ever 
receiving greater measures of glory } . For the Dt ity 
is an infinite source of blessedness ; and finite ves- 
* Isa. lx. 19. Gen. xv. 1. 
Cc 



298 The Consummation of 

sels may be for ever expanding, and for ever filling 
in that ocean of All-sufficiency. What an amazing 
state of ever-growing pleasure ! and what an aston- 
ishing scale of bliss ! Jehovah shall open inexhaust- 
ible stores of blessings, as yet unknown to angels, 
and feast their souls with joys that are ever new. — 
Nothing equal to this can be conceived by mortals ; 
nothing superior can be enjoyed by mere creatures* 
Yet this — hear it, O ye nations ! and listen, ye isles 
from afar ! while the millions of beatified saints 
dwell on the stupendous truth ! — this is the end 
of the victorious Reign of Grace. Grace reigned 
in the eternal counsels, when contriving the way to 
this glorious end. Grace reigned in providing the 
means, and in bestowing the blessings, that were 
necessary to its accomplishment. Grace reigned 
to the complete execution of the noble, the aston- 
ishing design, from first to last. Surely, then, 
reigning grace should have the unrivalled honour of 
all the blessing enjoyed by believers on earth, or 
by saints in light. Yes, and it shall have the glory 
in all the churches of Christ below, and in all the 
triumphant hosts above. For when the last stone 
of the spiritual temple shall be laid, it will be with 
shoutings, grace ! grace unto it ! 

In these respects the blessedness of saints, in their 
entire persons, after the resurrection and the gene- 
ral judgment, will exceed that of their separate 
spirits : and in how many other particulars the pro- 
ceedings of that day will add to their happiness, I 
neither affirm nor presume to inquire. It is quite 
sufficient for us to know, while in the present state, 
that we are heirs of this blessedness, and that it is 
inconceivably great. We should rest contented 
with what is revealed concerning it, without indulg- 
ing a curious imagination, in searching after those 



the glorious reign of Grace. 299 

particulars of which the Spirit of wisdom has given 
lis no intimations, or those that are very obscure ; 
for such inquiries are sure to be attended with va- 
nity, rather than edification. 

Nor will the angelic hosts be unaffected specta- 
tors, when that grandest of all divine works, re- 
demption, shall be completed. For as they had 
often been charged with offices of great importance 
to the church of God, and to its particular mem- 
bers, while in this lower world ; so they had seen 
with astonishment the incarnation of their Sovereign, 
his feeble appearance in the manger, his life of po- 
verty, of reproaches, and of sufferings. They saw 
his agony in the garden, and heard his cries and 
complaints. They saw him extended on the cross, 
and beheld him laid in the grave. They were wit- 
nesses of his victorious resurrection, and they at- 
tended his triumphant ascension into the realms of 
glory. They beheld, and often reflected on these 
things with amazement. They diligently looked 
into these works of divine contrivance, these myste- 
ries of infinite love ; # wondering what would be the 
grand result. They had long desired the evolution 
of the mysterious plan, and now they have it. 

e Now they are struck with deep amaze, 
' Each with his wing conceals his face ; 

* Now clap their sounding- plumes, and cry 

* The glories of the Deity.' 

If those first-born sons of light and love could 
not forbear shouting for joy , when they beheld the 
material world rise into existence, and saw its fin- 
ished formjf how much greater reason will they 
have to rejoice, when they behold all the redeemed 
world brought safe to glory and confirmed in bliss ? 

* 1 Pet. i. 12. Eph. 3. 10. f Job. sxxviii. 7-, 



200 The Consummation of 

Those morning stars, those children of ardour and 
sons of God must exult with joy, when they view 
the spotless perfection and ravishing beauty of the 
whole church, considered as the bride, the wife of 
the Lamb.f Nor can any thing short of transport 
seize their breasts when they reflect, that all this 
immaculate innocence and matchless beauty arose 
from reigning grace, through the person and work 
of their incarnate Sovereign ; her Own original be- 
ing base and miserable. 

And now, reader, what are your thoughts of this 
blessedness ? Very probably you are one of those 
that hope to go to heaven when they die. If so, 
what is your hope ? Is it a mere wish, or a well- 
grounded expectation ? Remember, that the word 
of God requires you, as a christian professor, to be 
ready to give an answer to every man that asketh 
you a reason of the hope that is in you. Have you 
ever seriously inquired, why you hope to be happy, 
when so many millions will be eternally miserable ; 
vhen h is certain from the scripture, that there are 
comparatively very few that find the way to life ? 
You have, perhaps, never thought much about these 
interesting subjects. But why, then, do you call 
yourself a christian ? Why hope to go to heaven ? 
For if this be your condition, you are in the gall of 
bitterness, and in the bond of iniquity. You are — 
may God enlighten your mind to see it ! may reign- 
ing grace deliver you from it ! — you are at present 
a child of wrath, and an heir of destruction. 

But why hope for heaven ? when you have no 
delight in God ; no pleasure in his ways ; no love 
to his people j in a word, possessed of no holiness : 
and, without holiness, intellectual happiness is im- 
possible. Heaven, were you there, would be no 
* Eph. v. 27- Rev. xxi. 9, 



the glorious reign of Grace* 301 

heaven to you ; nor, as an unregenerate sinner, can 
you desire it for the sake of its enjoyments. For 
they are contrary to the prevailing inclination of 
your will. You do not love heaven, but are afraid 
of hell. The inhabitants of the celestial world 
would be no companions for you. Their business 
would be a toil, and their language unknown ; their 
sweetest hosannas would afford you- no pleasure, 
and the symphony of their golden harps would be 
discord in your ears. Nay, the fruition of God, 
their highest jqy, would be your greatest uneasi- 
ness, were you to be admitted into those mansions 
of purity in an unregenerate state. For happiness 
consists in the enjoyment of an object that is com- 
pletely suitable and satisfying to our desires. A 
holy God therefore cannot be our happiness, with- 
out partaking of his holiness. Remember, sinner, 
that if you leave the world in arv unsanctified state, 
as you cannot be fit for heaven, so you must not 
enter those abodes of blissful purity, or taste their 
sublime pleasures ; but your state will be eternally 
fixed, where there are weeping, -wailing, and 
gnashing of teeth. 

Are you a serious person, and a strict professor I 
Be it so ; yet it behoves you to consider what is the 
foundation of your hope. For there is a way that 
seemeth right unto a man; but the end thereof are 
the ways of death.* A man may be zealous for 
God, and in many respects, exemplary in his con- 
versation ; yet, after all, perish for ever.f What 
then is the reason of your hope ? Is it that grace 
which reigns through the person and work of Christ? 
Can you say with the primitive christians, We be- 
lieve that through the Grace of our Lord Jesus 
Christ, we' shall be saved? Are you come to a 
• Prov. xvi. 25. f Rom. ix. 31. 32. and x. % X 

C c 2 



302 The Consummation oj 

point about that most interesting and solemn affair, 
the salvation of your immortal soul ? Is your hope 
of glory lively and bright, or languid and obscure ? 
Is it such as is attended with rejoicing, as purines 
the heart and conduct ?* Has it Christ and his 
finished work, together with the promise of Him 
that cannot lie, for its everlasting support? — O, 
professor ! seek for certainty and satisfaction : they 
are to be had in the knowledge of Christ, and in 
the belief of his truth. If you love your soul, rest 
not in uncertainty about an affair of infinite conse- 
quence. You are building for eternity : be cautious 
therefore with what materials you build, and upon 
what foundation. A mistake in the ground of your 
trust will ruin your soul. Read your bible, medi- 
tate, and pray that the Spirit of truth may direct 
you in the momentous concern. 

Are you a child of God and an heir of the king- 
dom ? endeavour, by a conscientious attendance on 
all the public means of grace, and by maintaining 
communion with your heavenly Father in every pri- 
vate duty, to make a swift progress in vital religion, 
and in real holiness ; remembering, that holiness is 
the health, the beauty, and the glory of your immor- 
tal mind. Seek after it therefore as a divine privi- 
lege, and as a heavenly blessing. — Watch and pray 
against the insurrections of indwelling sin, the soli- 
citations of worldly pleasure, and the assaults of 
Satan's temptations. Watch, especially, against spi- 
ritual pride and carnal security* As to the former ; 
rejoice not in your knowledge, or gifts, or inherent 
excellencies : no, nor yet in your christian experi- 
ences. Be thankful for them, but put them not in 
the place of Christ, or the word of his grace j so as 

* Rom; v. 2. 1 Pet. i. 3, 5, 3 John iii. 3, 



• the glorious reign of Grace. 30 Z 

to make them the ground of your present confidence, 
or the source of your iuture comfort. For so to do, 
is not to rely on the promise of God, and to live 
by faith in Jesus Christ ; but to admire your own 
accomplishments, by which you differ from other 
men, and to. live upon your own frames. The con- 
sequences of which most commonly is, either phari- 
saical pride, imagining ourselves to be better than 
others ; or desponding fears, as if, when our frames 
are flat and our spirits languid, there were no salva- 
tion for us. The peace and comfort of such pro- 
fessors must be uncertain to the last degree. — But as 
a guilty, perishing sinner ; as having no recommen- 
dation nor any encouragement, to believe in Jesus, 
or to look for salvation by him, but what is contain- 
ed in the word of grace ; depend upon him, live by 
him. The more you behold the glory of God in 
the face of Jesus Christ, the more will you see of 
your own vileness. The more you grow in real ho- 
liness, the more sensible you will be of the power 
of your own corruptions, and of the imperfections 
attending all your duties. You will be more and 
more convinced, that if the gospel did not warrant 
your dependence on Christ, under the character of 
a sinner ; you could have no hope, even after ever 
so long and zealous a profession of religion. You 
should live under a continual remembrance, that 
you are still an unworthy, a guilty, a damnable 
creature ; but accepted in Christ, and freed from 
every curse. That will keep you truly humble, and 
provoke to self-abhorrence : this will make you re- 
ally happy, and excite to praise and duty. 

Watch against carnal security and spiritual sloth. 
Forget not that you have many enemies. Be sober , 
therefore, be vigilant. Time is short and absolutely 



304 The Consummation of 

uncertain. Husband well your precious moments, 
Lay them out for God. Be careful that the fruits 
of gratitude to your infinite Benefactor may adorn 
your whole behaviour. Make the holiness and use- 
fulness of the life of Jesus your fair example : copy 
after that brightest of patterns. — Remember, that 
the eyes of God, of angels, of accursed spirits, and 
of men, are all upon you. Both friends and ene- 
mies inspect your conduct and mark your steps. — 
How necessary then is watchfulness and circum- 
spection ! Lest, falling into sin, your spiritual joys 
be impaired, your friends and allies be grieved, and 
your adversaries triumph. — Having received the 
earnest of your future inheritance ; having had some 
joyful foretastes of that immense bliss, of which you, 
O christian, are an heir; make it your constant 
business, as it is your indispensable duty, to live 
above the world, whether your temporal circum- 
stances be affluent or penurious, prosperous or ad- 
verse. Let your conversation be in heaven, as be- 
becomes a citizen of the new Jerusalem. It is your 
duty and blessing to live in the prospect of the 
world to come, and as on the confines of it. Con- 
verse much with the Eternal Mind, in prayer and 
praise, and holy meditation : so shall you contract a 
blessed intimacy with that sublime Being whose 
favour is better than life, whose frown is worse than 
destruction. By such an intercourse with God you 
will taste more exquisite delights than all the pleas- 
ures of sin can boast ; than all the riches of the 
world can bestow. Yes, believer, by such converse 
with God, you shall find your mercies sanctified* 
and your afflictions alleviated ; your holy disposi- 
tions invigorated, and your corrupt affections weak- 
ened. — Be it your constant endeavour that, when 



the glorious reign of Grace* 305 

ever your fair, your glorious, your heavenly Bride* 
groom shall come, he may find you ready ; having 
your loins girt, your lamp burning, and waiting for 
his glorious advent. So shall your soul be peaceful, 
your life useful, and your death triumphant. 

While we soar on the wings of faith and holy 
meditation, in order to explore the wonders of reign- 
ing grace; while we endeavour to sound its depths 
and to measure its heights, we are elevated, as it 
were, to the suburbs of heaven. We taste of joys 
divinely sweet, and savour the entertainments of an- 
gels. But, alas ! how soon the pinions of divine 
contemplation flag ! How soon are we interrupted 
by the workings of indwelling sin, or by the imper- 
tinences of a noisy, busy, transcient world ! Yet, 
for our comfort, we have to remember, that when 
a few more of our fleeting days are elapsed, we 
shall enter on a state unchangeable, to enjoy those 
infinite delights which are included in the beatific 
vision ; in the fruition of the eternal JEHOVAH. 

To conclude : from this imperfect and brief sur- 
vey of The Reign of Grace ; from this feeble attempt 
to illustrate its power and majesty, we may learn ; 
That the free favour of God, manifested in our sal- 
vation, is a theme so copious and sublime, that all 
which can be said by the most evangelical and elo- 
quent preachers ; all that can be written by the most 
accurate and descriptive pens ; all that can be con- 
ceived by the most excursive and sanctified imagi- 
nation among the sons of men, must come infinitely 
short of a full display. Yes, after all that is ima- 
gined or can be sung, by angels or men, by seraphs 
or saints, in the church below or in the choirs 
above ; the charming subject will remain unex- 
hausted to eternity. For the riches of Christ are 



306 



The Consummation, &?c. 



unsearchable, and the grace of God is unbounded. 
Who, then, 

' Who shall fulfil the boundless song 1 

* What vain pretender dares ? 

( The theme surmounts an angel's tongue, 

* And Gabriel's harp despairs.* Watt--, 



FINIS. 



CONTENTS. 



Page 
INTRODUCTION - - 1 

Chap. I. Concerning the Signification of the 

term Grace - 8 

Chap. II. Of Grace, as it reigns in our Sal- 

vation in general - 1 1 

Chap. III. Of Grace, as it reigns in our 

Election - - 17 

Chap. IV. Of Grace, as it reigns in our effec- 
tual Calling - -71 

Chap. V. Of Grace, as it reigns in a full, 

free, and everlasting Pardon 89 

Chap. VI. Of Grace as it reigns in our Jus- 
tification 126 

Chap. VII. Of Grace as it reigns in out- 
Adoption 182 

Chap. VIII. Of Grace as it reigns in our Sanc- 

tifi cation 192 

Chap. IX. Concerning the Necessity and Use- 
fulness of Holiness and good Works 21 6 

Chap. X. Of Grace as it reigns in the Perse- 
verance of the Saints to eternal Ghry 230 

Chap. XI. Concerning the Person of Christ, 

by whom Grace reigns 249 

Chap. XII. Concerning the Work of Christ, 

through which Grace reigns 269 

Chap. XIII. Concerning the Consummation of 

the glorious reign of Grace 278 






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